
Class 'Q ' 
Book. 




COP)liglll NT- 



COPYRIGHT DEPOSIT. 



LIFE OF 

JESUS CHEIST 



AS BY THE APOSTLES 
MATTHEW, MARK, LUKE, and JOHN 



HORACE CLARK 

HARTFORD, CONNECTICUT 



HARTFORD PRESS: 

The Case, Lockwood & Brainard Company 

1906 



6 



LIBRARY of CONGRESS 
TwoCooies Received 

JUL 20 1906 

^) Copyright Entry ^ 



3TV 



COPY B. 



Copyright, 1906 

BY 

Horace Clark. 



(0 



CONTENTS. 



Introduction, : '.-• . . 3 

Chapter I. 
Physical Description of Palestine, . 6 

Chapter II. 
Political Geography, and Social History, 14 

Chapter III. 
John the Baptist referred to, . . 27 

Chapter IV. 
Birth of Christ to Age about 30 Years or 
When He began Preaching after Bap- 
tism, . . . . .35 

Chapter V. 
From Commencement of Preaching to 

" Last Supper," . . .45 

Chapter VI. 
From Last Supper to Resurrection, . 136 

Chapter VII. 
From Besurection to the End, . 166 



INTKODUCTION. 



There have been so many biog- 
raphies of Jesus Christ published 
since he lived on earth that an- 
other would seem to need a spe- 
cial reason for being issued. This 
one is recommended by its con- 
ciseness and brevity, clear, large 
type, systematic arrangement, 
bringing every subject of interest 
to prominence without expres- 
sion of faith nor writing more 
than is necessary as explanation ; 
being a continuous and connected 
story, in the probable order of oc- 
currence, without repetition, and 
avoiding confusion. The inten- 
tion of the author is to make clear 

(3) 



the whole subject, from his birth 
to ascension, without offense to 
any, be they Christian, Jew, or 
Gentile, having in mind the 
charming purity of the life and 
teachings of Christ; written in 
entire freedom from all preju- 
dice, partiality, or sectarian bias. 
Christ having left no writing of 
his own, we are confined to that 
of others, aiming to present the 
facts spoken and acted by him, 
giving a collection of the plain, 
simple facts as recorded in the 
four accepted, first sacred biog- 
raphies of him. by the apostles 
Matthew, Mark, Luke, and John, 
making an interesting story. 

No one need be afraid to read 

this book. It contains something 

children may read, but nothing 

offensive to anyone, and possibly 

(4) 



may instruct and interest. Per- 
haps it will fill a desideratum, 
and prove a convenience. It is 
intended, partly, in place of a 
journey to the Holy Land. 

Chapter and verse are given 
for the statements fully. 

For classification and division 
of the subject, see contents. 



(5) 



CHAPTER I. 

PALESTINE. 
Description: Physical situation and condition. 

In this instance, as in others, a 
commendable impulse arises to 
know something of the native 
land, the home country, and 
abode of Christ. This descrip- 
tion may seem a repetition of 
what has been said by others, 
though a second contemplation 
of a historic account is a delight 
sometimes. This one is to me, no 
matter how often reviewed. The 
whole country is and has been of 
great importance ever since and 
before the wise men of the east 

(6) 



Hebron, once the capital, has Abraham's 
tomb. Building of Solomon's Temple. 

followed " His Star " till it stood 
over the stable where the mother 
Mary rested, and the sacred child 
Jesus lay wrapped in swaddling 
clothes in the manger. 

The country is generally called 
the " Holy Land/' and justly so, 
being the home of religion, espe- 
cially the Jewish, or Israelitish. 
Beginning with them, about 4,000 
years ago, they have associated 
with it all their prophets and 
patriarchs, including Abraham, 
Moses, David, Solomon, etc. It 
contains the tomb of Abraham at 
Hebron, once the capital, 1055 
B. C. And they had the magnifi- 
cent Temple of Solomon, built 
more than a thousand years be- 

Chap. L (7) 



The desert or wilderness. The hill country. 
Watershed. Great variety of surface. 

fore Christ by King Solomon, 
assisted by Hiram, king of Tyre. 
The temple, at the time of Christ, 
stood on Mt. Zion, and covered 
Mt. Moriah, a great natural rock 
about 40 by 50 feet. 

If anything was wanted to give 
it the name ' ' Holy Land ' ' Jesus 
supplied it by his life and cruci- 
fixion, as a martyr of virtue, and 
his resurrection to life. Mt. Zion 
is the Christian 's ' ' Mecca. ' ' To 
see the stone sepulchre of Jesus, 
26x18 feet, has been an object in 
Christian life. 

At the advent of our Saviour, 
the Holy Land extended on the 
east shore of the Mediterranean 
Sea north and south about 100 
miles, by about 50 miles wide in 

Chap. L ( 8 ) 



Extent of country. In 32° north latitude. 
Climate semi-tropical. 

the south and 20 miles wide at the 
north. Judea comprised most of 
the southern part, Samaria the 
central, and Galilee the northern. 
It should be contemplated as a 
mountainous country, lying in 
32° north latitude. The climate 
is semi-tropical. Grapes, figs, 
and olives grow naturally, though 
there is considerable difference 
between the productions in the 
valleys and those of the moun- 
tains; necessarily so, from the 
great difference in altitudes, 
there being about half a mile, or 
more than 2,500 feet. The sur- 
face is mountainous, crossed east- 
erly and westerly by deep valleys, 
ravines, and chasms. Some great 
hills of sand and barren rock 

Chap. I. (9) 



Great disturbances by earthquakes. Course 
of river Jordan. 

abound, which have a dismal 
appearance, called the desert or 
wilderness, which is situated in 
the northeastern portion of Ju- 
dea and the southeastern portion 
of Samaria, a little westward 
from the river Jordan. North- 
eastern and eastern Judea were 

called the "hill countrv." The 

t. 

watershed of the country is both 
eastward and westward, about 
two-thirds of the distance being 
westward, to the Mediterranean 
Sea, and one-third eastward to 
the Jordan and Dead Sea. That 
going westward takes a descent 
of about 2,000 feet, while that to 
the east has about 1,000 feet more 
of descent. The natural evolu- 
tions in the earth's surface dur- 

Chap. I. ( 10 ) 



The wonders of the Dead Sea, 1,300 feet 
lower than the sea. 

ing countless past ages, have 
caused immense and wonderful 
changes in the surface of the 
earth, placing Mt. Zion about 
2,600 feet higher than the Med- 
iterranean, 35 miles away to the 
westward, and about 3,800 feet 
more elevated than the Dead Sea, 
the bottom of which is still 1,200 
feet lower, or nearly a mile in all, 
below the sea, an immense de- 
pression in the earth 's surface at 
that location. The famed Jordan, 
a small river which takes its 
course from north to almost di- 
rectly south, forms the eastern 
boundary of Galilee, Samaria, 
and part of Judea, the Dead Sea 
making the balance of the boun- 
dary of Judea on the east. On 

Chap. 'I. • (11) 



1,300 feet lower than the Mediterranean. 
Six times as salt as the ocean. 

its way it meets the sea of Ti- 
berius, or Galilee, about 15 miles 
in extent, and about 17 miles east 
of the city of Nazareth, thence on" 
southward about 70 miles to the 
Dead Sea, near the north end of 
which it enters, about 17 miles 
east of Jerusalem. The river 
descends about 600 feet in going 
that 70 miles. The Dead Sea 
is one of the world's wonders. 
It has no outlet. The surface 
is about 1,300 feet lower than 
the Mediterranean. It is about 
50 miles long, by about 8 miles 
across it. Six times as salt as the 
ocean, it is impossible for a per- 
son to sink within it. The depth 
is 1,200 feet. Surrounded by 
mountains and hills more than 

Chap. I (12) 



Mild climate. 

half a mile in height, which con- 
stitute a high rim around it, pre- 
venting the Mediterranean from 
flowing in and filling the valley 
of the Jordan to a common level 
with the sea. 

The surface of the country is 
delightful in landscapes. The 
valleys and slopes are extensive, 
very fertile, and productive. 
Frosts and snow occur only sel- 
dom. Running and surface water 
is scarce part of the year. The 
rainy season is of but few months 
duration. Centuries ago many 
cisterns and reservoirs — mostly 
in ruins now — were constructed 
to preserve water for dry periods. 



Chap. L (13) 



Ancient civilization. 



CHAPTER II. 

POLITICAL GEOGRAPHY AND SOCIAL 
HISTORY. 

For the best understanding of 
the subject it is well to be famil- 
iar with the geography of the 
country embracing his travels, 
which were rather limited, ex- 
tending from Bethlehem on the 
south to Tyre and Sidon on the 
north, about 100 miles in length, 
being a strip of country about 20 
miles in width east and west. It 
should be borne in mind that the 
names of places and locations 
have changed in the long past 
ages of history. The changes in 
(H) 



Situation of Jerusalem. 

all but nature have been immense, 
progressive and retrograde. The 
civilization of the Israelites is of 
great antiquity, perhaps equal to 
either the Assyrian or Egyptian. 
This country has been the scene 
or theatre of great wars and car- 
nage, having been conquered and 
overrun by the Assyrians, Per- 
sians, Egyptians, Greeks, Ro- 
mans, Arabs, and Turks. Jeru- 
salem is walled, and the chief 
city, situated on Mt. Zion, 17 
miles west of the Dead Sea. 

The city is a natural viewpoint, 
2,600 feet higher than the Med- 
iterranean Sea, and about 35 
miles easterly from the sea, and 
the same distance southeast from 
Jaffa— ancient Joppa— the prin- 

Chap. II. ( 15 ) 



Hebron, ancient capital. Abraham's tomb. 
Pethlehem and other places. 

cipal and almost sole seaport, 
having a poor and dangerous 
landing. Five miles southerly 
from Jerusalem is Bethlehem — 
called the City of David, from 
his nativity there — and widely 
known as the birthplace of our 
Saviour. Farther on southward, 
about 10 miles, Hebron is met, 
once an ancient city and the cap- 
ital, 1055 B. C. It contains the 
ancient tomb of Abraham, who 
was born 1996 B.C., settled in 
Hebron 1918 B. C, died 1822 
B. C. 

One and one-half miles to the 
eastward of Jerusalem rises the 
comparatively low mount of 
Olives, or Olivet. Near its west 
base are situated, next to the city, 

Chap. II. (16) 



Situation of Bethany and other places. 

the Garden of Gethsemane, Pool 
of Siloam, Golgotha, or place of 
the skull, so called from a cliff 
there having the appearance of 
a skull, which is near the Garden. 
Golgotha is the true Calvary 
— see John 19 : 17, 18. About a 
mile farther, around the base to 
the southeast, on the Damascus 
road, is situated the village of 
Bethany, which then contained 
the home of Mary, Martha, and 
Lazarus, where Jesus loved to go 
so often. .Farther on, by this 
same road, to the northeast, 13 
miles from Jerusalem, is the city 
of Jericho. Directly north, 70 
miles from Jerusalem, we find 
the city of Nazareth, the home, in 
infancy, of Jesus. Situated 17 

Chap. II (17) 



Ruins of Capernaum. No commerce. Chris- 
tians excluded from Abraham's tomb. 

miles west of the sea of Galilee, 
on the northwest coast of this 
small sea, are the ruins of Caper- 
naum. 

Palestine has no trade or com- 
merce to speak of, unless it be 
their revenue from travelers and 
pilgrims, of whom it is said to 
have had millions, and still has a 
stream of them. The native 
guides are always ready to show 
the many specially holy localities, 
as the sacred stable, place where 
the wise men of the east stood at 
the birth of Christ, Abraham's 
tomb, guarded by Mohammedan 
soldiers who allow no Christians 
to enter without a pass from the 
Sultan. This treatment will no 
doubt some day be changed, when 

Chap. II ( 18 ) 



Many shrines. Mt. Moriah, the foundation 
of the Mosque of Omar, 

the Jews shall be reinstated in 
their promised land, and Chris- 
tians, same as others, will be per- 
mitted at those tombs, when the 
Turkish power shall be broken 
and no longer protected by the 
powers of Europe through jeal- 
ousy of each other. There are 
places designated as of ancient 
and religious interest in the whole 
country, and especially on Mt. 
Zion. The "Mosque of Omar," 
the great Mohammedan place of 
worship, built over and around 
the great rock of the Temple, 
called by the Jews Mt. Moriah, 
on which rested the Ark of the 
Covenant. Here Abraham, Da- 
vid, Solomon, Jesus, and Moham- 
med knelt in prayer at this most 

Chap. II (19) 



worshiped by devotees of three great religions. 
The bloody crusades. 

ancient and precious shrine. 
Here the devotees of three great 
religions worshiped undisturbed, 
at different times in the long past 
ages: Judaism, founded on the 
Old Testament, Christianity, on 
the New Testament, and Islam- 
ism, resting on the Old Testa- 
ment, Koran, and Christ, without 
his divinity. Here is also the sa- 
cred altar of the Temple, the 
church containing the holy sepul- 
chre of Christ, constructed of 
stone, 18x26 feet, which fell into 
the possession of the Mohamme- 
dans in one of their conquests, 
and caused the several " Cru- 
sades," fierce, long, bloody strug- 
gles, by the European Christians 
against the Mohammedans, to re- 

Chap. II. (20) 



Constantine the first Christian emperor, 
A.D. 330. 

gain its possession. Another is 
the Stone of Unction, whereon 
the disciple Joseph and Mcode- 
mus laid the body of Christ while 
they anointed and embalmed it. 
The spot near by, where Mary 
stood during the ceremony. An- 
other shrine, called the Chapel of 
the Parted Raiment. Another, 
called the Crown of Thorns. An- 
other, that of St. Helena. She of 
that name was of much account 
with the early Christians. She 
was empress. Constantine was 
the first Christian emperor, who 
founded upon the European or 
west shore of the Bosphorus the 
present city of Constantinople, 
A. D. 328, on the old site of Byzan- 

Chap. If. (21) 



Christianity made the -State religion of 
Rome, A.D. 313. The last spot on earth trod 
by Jesus. 

tium, making it the capital of the 
great Roman Empire A.D. 330. 
He made Christianity the state 
religion A. D. 313. The new city 
became the chief seat of enlight- 
enment ' and civilization for 
nearly ten centuries. In another 
part of this church at Jerusalem 
is the Chapel of the Crucifixion. 
The rock of Calvary — a substi- 
tute for the real, at Golgotha. 
John 19: 17, 18. The Church of 
the Ascension, built on the Mount 
of Olives, having a stone in its 
tiled floor, guarded by a low stone 
curb, described as the last spot on 
earth touched by Christ's right 
foot at the time of his' ascension 
into heaven. This stone has be- 
come hollowed out by the repeat- 
er 77. (22) 



ed kissing by the faithful and de- 
voted pilgrims. 

These holy relics can be taken 
as represented or, stripped of 
faith and superstition, left to the 
intelligent for credence. That 
which Christ saw we can see, the 
natural conditions undisturbed by 
man, which we know are true, such 
as the mountains, hills, valleys, 
rivers, the beautiful undulation 
of the country, the Dead Sea, the 
river Jordan, the sand and rocky 
hills with deep chasms, Mt. Zion 
with its Mt. Moriah, the Mount of 
Olives, with Golgotha at its base, 
the Garden of Gethsemane, and 
the Pool of Siloam. The latter 
three are close together on the 
Damascus road, running here 

Chap. II (23) 



Things seen today same as Jesus saw them. 

northerly and southerly on the 
brook Kedron, in the valley 
between Zion and the Olivet. 
These places are so near each 
other as to seem a part of the city, 
and are all of them there, and can 
be seen to-day, same as Jesus saw 
them, nineteen centuries in the 
past. A flower garden is yet 
maintained at Gethsemane. 

Standing on any of the many 
delightful eminences, viewing the 
grand and historic Mt. Zion and 
surrounding mountains, with the 
near-by modest Olivet, the deep 
valley of the Jordan and Dead 
Sea are visible, the same as Jesus 
saw them. At the advent of 
Christ, the country was in a 
flourishing state, under the sway 

Chap. II (24) 



Dedication of Solomon's Temple. Pride of 
the Jewish nation. Destruction of the Temple. 

of the Roman Empire. Jerusa- 
lem was the considerable city, 
proud of containing Solomon's 
Temple, one of the finest in the 
world, dedicated 1004 B. C. by 
Solomon, who was born 1085, died 
975 B. C, wherein rested the 
greatest pride of the Jewish na- 
tion. Years thereafter it was 
destroyed by the Romans, under 
the Emperor Titus, who razed 
to the ground this beautiful 
structure, leaving ' ' not one stone 
on another,." A. D. 70, in a siege 
of five months, and destruction of 
over a million Jews. Jericho, 
called the " palm city," situated 
in her fertile and luxuriant valley 
of Jordan, was in Jesus ' time at 
the height of her glory in affluence 

Chap. II. (25) 



Jericho the Palm City. The temporary 
abode of Antony. 

and splendor. Near this time, 
Antony, one of Rome's bravest 
conquering heroes, made this 
charming city, for a time, the 
happy abode of himself and his 
Egyptian enchantress, Cleopatra. 
This city, after being the Par- 
adise of so many, is now in 
complete ruin and desolation, 
inhabited only by a poor and beg- 
garly people. It is sad to reflect 
and contemplate so great desola- 
tion. The country now contains 
only about one-fourth its former 
numerous population. All is in 
a lamentable state of decline. 



Chap, II (26) 



CHAPTER III. 

STORY OF JOHN THE BAPTIST. 
Jesus and John compared. 

The lives of Jesus Christ and 
John the Baptist were so closely 
intermingled and depending one 
on the other for an understanding 
of each, that a brief sketch of the 
latter seems necessary for a 
better knowledge of the former. 

Jesus and John had a close 
blood relationship. Their moth- 
ers were first cousins, constitut- 
ing Jesus and John second 
cousins, Luke 1 : 36. They were 
complete contemporaries, there 
being but six months difference 

(27) 



in their ages, Luke 1 : 26, 36. The 
Angel Gabriel during his inter- 
view with Mary thus assures her 
of the birth of Jesus, Luke 1 : 31, 
32. The same angel was the 
prophet for both, before their 
births, Luke 1 : 19, 26. The Holy 
Ghost had much to do with both 
Jesus and John, Luke 1: 15, 35. 
The conception of each was by 
divine providence, Luke 1 : 13, 31. 
They were the first-born of their 
mothers, Luke 1: 28, 35. They 
were both poor, and also Is- 
raelites, and preachers, who 
baptized at the river Jordan; 
preached the same pure religion, 
free from all sectarianism. The 
lives of both ended at the same 
age, about 31 years. John's 

Chap. III. (28) 



decapitated head taken in a 
charger before Herodias to sat- 
isfy her malice towards John, 
and Christ on a " cross, ' ' to 
appease the envy, jealousy, and 
fear of the church officials. I fail 
to see the similarity much 
disturbed, only in John's want 
of the divine miraculous power 
possessed by Jesus. Zacharias' 
wife Elizabeth conceived, Luke 
1: 24. John born, Luke 1: 57. 
John's parents were aged at his 
birth, Luke .1:7. His parents 
were exceedingly devout, Luke 
1: 6, his father being a priest, 
Luke 1: 5, and his mother of 
an excellent family. He went 
before the face of the Lord, Luke 
1: 76. He seems to have been 

Chap. III. (29) 



" Repent ye, for the Kingdom of heaven is 
at hand." No price for preaching. 

sent to prepare the way for Jesus, 
Luke 1 : 17, and Matt. 3:3. He 
entered the wilderness, Matt. 3: 
1 to 9, before Christ was bap- 
tized. He came preaching the 
baptism of repentance for the 
remission of sins, Luke 3:3. 

His great text was, i i Repent 
ye, for the kingdom of heaven is 
at hand. ' ' Repentance was all he 
asked, no price, Matt. 3: 2. 

He taught liberality, Luke 3: 
11, justice and contentment, Luke 
3 : 13, 14. 

He kept Christ in front view, 
Luke 3 : 15, 16. The multitude of 
converts thought him Christ, but 
John said to them all, ' ' I baptize 
you with water, but one mightier 
than I cometh, whose shoes I am 

Chap. III. (30) 



John cast into prison. 

not worthy to unloose; lie shall 
baptize you with the Holy Ghost 
and with fire, ' ' Luke 3 : 16. 
Observe the modesty and humil- 
ity of John. Though Christ and 
John were cousins, preaching the 
same religion, they communicated 
almost wholly by messengers. 
John sent to Christ inquiring of 
his divinity. Jesus answering 
said, " Go tell John, that the 
blind see, the lame walk, the 
lepers are cleansed, the deaf hear, 
the dead are risen. To the poor 
the Gospel is preached. " Luke 
7 : 20 to 24. Soon thereafter John 
was cast into prison by Herod, 
for Herodias' sake, Matt. 14: 3 
to 11. 
At this time Herod had become 

Chap. III. ( 31 ) 

3 



Herod's feast. John beheaded in prison. 

enamored of Ms brother Philip 's 
wife. John said to him: " It is 
not lawful for thee to have her. ' ' 
On account of this opposition, 
Herod desired to kill John, but 
feared the multitude because they 
counted John a prophet, Matt. 
14:5. 

On Herod's birthday, which 
was kept and observed with great 
hilarity and indulgence, Hero- 
dias ' daughter danced before the 
company, which pleased Herod 
exceedingly, insomuch that Herod 
promised to give the daughter 
anything she might ask of him. 
Her mother told her privately to 
ask for the head of John the 
Baptist in a charger, which she 
did. The king immediately 

Chap. III. (32) 



John beheaded. Head taken to the damsel. 

regretted his rash promise, but he 
sent and had John beheaded in 
prison. The head was brought 
to the damsel, which she took to 
her mother. His disciples came, 
took the body of John, buried it, 
and told Jesus, Matt, 14 : 10, 11, 
and 12, who departed into a 
desert place — no doubt to mourn 
the death of his cousin John. — 
Ed. The historian was too meager 
in writing of St. John. 

Thus was finished an awful, 
cruel tragedy, to gratify the fiend- 
ish spite of Herodias. — How 
does it seem possible in those 
days, under the dominion of en- 
lightened and civilized Rome, 
that such autocratic and murder- 
ous despotism was tolerated ? So 

Chap, III. (33) 



The Passion Play. 

died another just and perfect 
man, contending for morality. It 
is one of the revolting tales of 
sacred history. — Ed. 

The tragedy of the life and 
death of Jesus Christ is the 
foundation of the " Passion 
Play," acted once in each decade 
in the little Austrian village of 
Oberammergau by the resident 
natives, after ten years of 
rehearsing, with great skill and 
credit, requiring several days to 
perform it. This custom they 
have followed for centuries. 



Chap. Ill (34) 



CHAPTER IV. 

BIRTH TO AGE. 

(About thirty, or when he began preaching.) 

Matthew in his Gospel tells us 
in his first chapter, 18, the birth 
of Jesus Christ was in this wise. 
When, as his mother Mary was 
espoused to Joseph, before they 
came together, she was found 
with child of the Holy Ghost. At 
that time a decree went out from 
Caesar Augustus, that all the 
world should be taxed, Luke 2: 
1. Joseph and Mary went from 
Nazareth to Bethlehem, for the 
purpose of taxation, Luke 2: 4, 
5. 

(35) 



Birth of Christ. 
" Behold I bring you good tidings." 

The attendance of people being 
great, and there not being suffi- 
cient room at the inn, Joseph 
and Mary took shelter in a stable, 
where Mary brought forth her 
first-born son, and called him 
Jesus, wrapped him in swaddling 
clothes, and laid him in a manger, 
Luke 2 : 7. 

The Angel of the Lord appear- 
ed, and surprised some shepherds 
near by, to whom the angel said, 
" Fear not, for behold I bring you 
good tidings of great joy, which 
shall be to all people," Luke 2: 
10. — No exception, but to all 
people. Ed. — There was with 
the angel a multitude of the 
heavenly host praising God and 
saying: " Glory to God in the 

Chap. IV. (36) 



Jews expected a Saviour. 

highest, and on earth peace, good 
will toward men," Luke 2: 14. 
Wise men from the east saw His 
star, which they followed till it 
stood over where the mother and 
child were. They went in and 
saw the young child with Mary 
his mother. They fell down and 
worshiped him, presenting him 
with many valuable gifts, Matt. 
2 : 10, 11. 

Be it remembered that from 
time immemorial, the Jews had 
been taught by their traditions 
and the teachings of their proph- 
ets to expect a " Christ," their 
Saviour, Luke 1: 71, 72, 73, 74. 
When this Child was born, he was 
announced as "king of the 
Jews," Matt. 2:2. To be Gov- 

Chap. IV. (37) 



He shall reign over the house of Jacob forever. 

ernor of Israel, Matt. 2:6. " The 
Lord God shall give unto him the 
throne/' Luke 1 : 32. " He shall 
reign over the house of Jacob for 
ever/' Luke 1: 33. And save us 
from the hand of our enemies, 
Luke 1 : 71. — These were very 
pleasing expectations. — Ed. But 
they never have received him as 
their Saviour, and yet expect him. 
When Herod, king of Judea, 
heard these things, Matt. 2 : 3, he 
feared that this child would 
become his successor. And he 
instructed the wise men that 
after the}^ had seen the child, to 
report to him, that he might also 
go and worship him, Matt. 2:8.— 
See the treacherous disposition. 
— Ed. Now, Herod's intention 

Chap. IV. (38) 



Flight into Egypt. 

was to destroy the Child, but not 
to worship him, Matt. 2 : 13. 

The wise men were instructed 
in a dream by God, Matt. 2: 12, 
of the murderous treachery in the 
heart of Herod, and warned the 
wise men not to return to Herod, 
but to turn aside by another way, 
into their own country. The 
faithful angel of the Lord again 
appeared to Joseph in a dream, 
warning him of the purpose of 
Herod, and to take the mother 
and child and flee by night into 
Egypt for safety, which he did, 
Matt. 2: 14. Herod, when he 
heard of this deception of the 
wise men practiced upon him, 
sent forth to Bethlehem and all 
the coast thereof and slew all the 

Chap. IV. (39) 



Returned from Egypt and abode in Naza- 
reth. Presented to the Lord and circumcised. 
Called a Nazarene. 

children from two years old and 
under, Matt. .2 : 16. 

The angel appeared to Joseph 
in Egypt, informing him of the 
death of Herod, and to take the 
young child and his mother back 
to the land of Israel. But when 
he heard that the son of Herod 
had succeeded his father, Matt. 
2 : 22, he was afraid to return to 
Judea, and he turned aside to 
Galilee, and made their abode in 
Nazareth, from which Jesus was 
called a Nazarene, Matt. 2: 23. 

The child was taken to Jerusa- 
lem for presentation to the Lord, 
Luke 2 : 22, where he was circum- 
cised and called Jesus, Luke 2: 
21. 

Chap. IV. (40) 



At twelve years old in the Temple. 

At the same time he met there 
Simeon, who took him up in his 
arms, and blessed God, Luke 2: 
28, 34. The grace of God was 
upon him, Luke 2 : 40. 

Now his parents went up to 
Jerusalem every year at the feast 
of the passover, Luke 2 : 41. — 
This religious observance is 
believed to have occurred annual- 
ly. — Ed. When they had finished 
the passover, they returned to 
their own city, Nazareth, Luke 2 : 
39. When he was 12 vears old 
they took him again with them 
up to Jerusalem at the feast of 
the passover. After they had 
finished their devotions, they set 
out on their journey homeward, 
but after a day's travel they 

Chap. IV. (41) 



Had a discussion with the doctors. 

missed their son, and could not 
find him among their kinsfolk. 
Then they returned to Jerusalem 
seeking for him, and after a three 
days search they found him in 
the Temple engaged in an an- 
imated discussion with the ' ' doc- 
tors," Luke 2: 42. 

His mother said, " Son, why 
hast thou thus dealt with us? 
Behold thy father and I have 
sought thee sorrowing." He 
answered them with this ques- 
tion : ' ' Wist thee not that I must 
be about my father's business?" 
Luke 2 : 49. — This is the first 
recorded instance of anything 
spoken by him. — Ed. 

Then they returned home to 
Nazareth. Thereafter Jesus went 

Chap. IV. (42) 



First speaking. Baptized at Jordan by 
John. 

from Nazareth to Jordan for 
baptism by John the Baptist, who 
objected, saying, I have need to 
be baptized of thee. Jesus said, 
" Suffer it to be so now, for thus 
it becometh us to fulfil all right- 
eousness." This is the second 
instance of Jesus talking, Matt. 
3 : 15. Then John baptized him. 
Jesus went up straightway out of 
the water, the heavens opened 
unto him, and the spirit of God 
descended upon him like a dove, 
and lighting upon him, Matt. 3 : 
16. And lo ! a voice from heaven 
saying: " This is my beloved son 
in whom I am well pleased, " 
Matt. 3 : 17. Then was Jesus led 
up of the Spirit into the wilder- 
ness to be tempted of the devil, 

Chap. IV. (43) 



The Devil seeks to tempt him, but fails. 

Matt. 4: 1. But did not succeed 
by all Ms allurements. 

Jesus at the time of his bap- 
tism was about 30 years old, 
Luke 3 : 23, and soon thereafter 
he began preaching, Matt. 4: 17, 
and to say, " Repent, for the 
kingdom of heaven is at hand." 
After his baptism he returned to 
Nazareth, where he had been 
brought up. And by his custom, 
he went into the Synagogue on 
the sabbath day, Luke 4 : 16. 



Chap. IV. (44) 



This chapter contains most of his work, — 
first sermon and miracle. 



CHAPTER V. 

FROM COMMENCEMENT OF PREACHING 
TO LAST SUPPER. 

His first preaching seems to 
have been in the Synagogue at 
Nazareth. 

Ranking as a great philosopher 
and reformer, his ministration 
seems to have been completed in 
one season. He stood up to read, 
Luke 4 : 16. A book was handed 
him, and he read, ' i The spirit of 
the Lord is upon me; he hath 
anointed me to preach the 
Gospel to the poor; he hath sent 
me to heal the broken-hearted, to 
preach deliverance to the cap- 

(45) 



First miracle. First baptizing. 

tives, and recovery of sight to the 
blind, ' ' Luke 4 : 18. And he said : 
' ' This day is this scripture ful- 
filled in your ears, ' ? Luke 4 : 21. 

Next he went to Capernaum. 
There was in the synagogue a man 
who had a spirit of an unclean 
devil, Luke 4: 33. Jesus com- 
manded the devil to come out of 
him, and it was done, Luke 4: 
35. There was a marriage at 
Cana of Galilee, and they had no 
wine. There were six stone water 
pots. Jesus told them to fill those 
pots with water, which they did 
to the brim. Some of it was 
taken to the governor, who called 
it good wine, John 2 : 7 to 10. — 
These are his first miracles, so 
called. — Ed. 

Chap. V. (46) 



Now well started on his mission of reforma- 
tion. 

After these things came Jesus 
with his disciples into the land of 
Judea, northeastern part, and 
there he tarried with them and 
baptized. John 3: 22. 

" And John also was baptizing 
in Enon near to Salem, because 
there was much water there, and 
they came and were baptized," 
John 3: 23. Probably a little 
north of where Jesus and his 
disciples were. John had not then 
been imprisoned. John 3 : 24. 
"He that cometh from above is 
above all,. he that is of the earth 
is earthly. ' ' John 3 : 31. 

It is expected to conclusively 
prove, by facts written in Mat- 
thew, Mark, Luke, and John : His 
amiable, pure and perfect disposi- 

Gliap. V. (47) 

4 



His word was with power. 

tion ; his innocent life, and at the 
same time, the enmity of the 
Jewish Church officials against 
him; their great jealousy of his 
convincing influence with the 
people; and the conspiracy, 
bribery, and treachery to kill 
him, which resulted in his cruci- 
fixion. — Ed. 

He went down to Capernaum, 
a city on the northwest coast of 
the sea of Galilee, and taught 
there on the sabbath day, Luke 4 : 
31. They were astonished at his 
doctrine, Luke 4: 32. 

His word was with power. 
Here he cast a devil out of a man 
in the synagogue, Luke 4: 33, 35. 
Healed all the sick that were 
brought to him, Luke 4: 40. — 

Chap. V. (48) 



At Tyre and Sidon. Scribes and pharisees 
described. 

He is now well started on his mis- 
sion and pilgrimage of reforma- 
tion. — Ed. They urged him to 
stay with them, but he said "I 
am sent to preach the Kingdom 
of God to other cities." 

He went from Galilee to a 
plain near Tyre and Sidon, 
where vast multitudes of people 
met him, Luke 6: 17. After 
Simon had spent the night draw- 
ing his net but caught no fish, he 
dropped the net in another place 
by direction of Jesus, and caught 
a multitude of fish, which broke 
the net in drawing, Luke 5 : 6. 

Pharisees, — a religious sect 
among the Jews which claimed 
the greatest and most exact piety 
in the forms and ceremonies of 

Chap. V. (49) 



Healed a man sick of the palsy. 

the Church. Ed. — And doctors 
of the law, or in other words 
scribes, which had come from 
every town of Galilee, Judea, and 
Jerusalem to hear him, Luke 5 : 
17. Already he had become the 
hero of the hour, not for slaugh- 
tering people and destroying 
property, but for comforting the 
afflicted, healing the sick, and 
preaching a truly heavenly relig- 
ion. Great multitudes of people 
followed him wherever he went. 
While teaching in a house, they 
brought on a bed a man sick with 
the palsy, but could not get in, 
the throng of people was so great ; 
they went upon the housetop, 
broke in the roof, and let him on 
his couch down through the tiling 

Chap. V. (50) 






They said he blasphemed by pardoning sin. 

in the midst before Jesus, Luke 
5: 19. And when he saw their 
faith he said unto him, ' i Man, thy 
sins are forgiven thee." Luke 5 : 
20. The scribes and pharisees 
said, Who is this that speaketh 
blasphemies? Who can forgive 
sins but God alone % Luke 5 : 21. — 
This was one of the accusations 
which the church sect had against 
Jesus. That he was guilty of 
blasphemy, because he pardoned 
sins. — Ed. Going forth he saw 
a publican — an innkeeper and 
collector of customs or taxes. — 
Ed. Whose name was Levi. 
Luke 5 : 27. 

Jesus said to him, Follow me. 
Levi left all and followed him. 
Levi made a great feast for him 

Chap. V. (51) 



The feast of Levi. With publicans and 
sinners. 

in Ms own house, at which there 
was a great company of publicans 
and others, that sat dow r n with 
them, Luke 5 : 29. But the scribes 
and pharisees said, Why do you 
eat and drink with publicans and 
sinners ? Luke 5 : 30. — This is 
cited to show how freely he 
mingled with publicans and sin- 
ners, but not with sectarians and 
church officials nor royalty, which 
habit was common with him. — 
Ed. 

He gives reason for so doing. 
He said that, "the whole need not 
a physician, but they that are 
sick," Luke 5: 31. "I came not 
to call the righteous, but sinners 
to repentance," Luke 5: 32. 

As they continued their march, 

Chap. V. (52) 



Disciples plucked the ears of corn. 

which was on the Sabbath day, 
passing through a corn-field, the 
disciples plucked the ears of corn, 
shelled them by rubbing them in 
their hands, and did eat, Luke 6 : 
1. — This corn was the Asiatic 
wheat, clearly so, because the 
civilized never saw corn, as we 
see and call it, till about 15 cent- 
uries later, and Columbus had 
discovered America. Who has 
not done the same thing with 
wheat or rye, after the seed is 
ripe, to take the heads of grain 
in their hands, rub, shell, and eat ? 
-Ed. 

The crafty and precise phari- 
sees were on hand as usual to ac- 
cuse him of breaking the Sabbath 
day, Luke 6: 2. He justified by 

Chap. V. (53) 



Restored the withered hand. 

citing to them how David when 
ahungered entered the house of 
God, took the shewbread and ate, 
and gave also to them who were 
with him, which is not lawful to 
eat, but for the priests alone, 
Luke 6: 3, 4. Another Sabbath 
as he preached in their synagogue 
there was a man whose right hand 
was withered. The pharisees 
watched to see if he would heal 
on the Sabbath day, that they 
might have an accusation against 
him. Jesus said to the man hay- 
ing the withered hand, " Stand 
up in the midst. " And he arose. 
Jesus then asked them, " Is it 
lawful to do good or evil on the 
Sabbath? to save, or to destroy 
life? " Luke 6: 9. And he said 

Chap. V. (54) 



CHOSE TWELVE DISCIPLES. 

Church officials became mad. 

to him of the withered hand, 
" Stretch forth thy hand," which 
he did, and it was restored per- 
fect as the other, Luke 6: 10. 
The church officials became filled 
with " madness," and communed 
together what they might do to 
Jesus, Luke 6: 11. He went up 
in the mountain and prayed all 
night, Luke 6 : 12. The next day 
he came down into the plain 
where he chose twelve disciples. 
At this time a great multitude of 
people had congregated, out of all 
Judea, Jerusalem, from the sea- 
coast of Tyre and Sidon, from 
Galilee and Decapolis, who came 
to hear him, and he healed all the 
sick of their diseases, Matt. 4 : 25 ; 
Luke 6: 17, 18. And the whole 

Chap. V. (55) 



The Beatitudes. 

multitude sought to touch him, 
for there went virtue out of him 
and healed them all, Luke 6 : 19. 

We now come to the Beati- 
tudes, so complete in consolation, 
which Matthew tells us were 
spoken on a mountain, Matt. 5 : 1. 
When he was set" his disciples 
came unto him, and he taught 
them, saying, Matt. 5:2:" Bless- 
ed are the p° or in spirit, for 
theirs is the kingdom of heaven. " 
Matt. 5 : 3. 

' ' Blessed are they that mourn, 
for they shall be comforted," 
Matt. 5: ±. " Blessed are the 
meek, for they shall inherit the 
earth, ' ' Matt. 5:5. " Blessed are 

Xote. — To sit was the custom with the 
Orientals while addressing. 

Chap. V. (56) 



Highest standard of morality. 

tliey which do hunger and thirst 
after righteousness, for they shall 
be filled/' Matt. 5:6. " Blessed 
are the merciful, for they shall 
obtain mercy," Matt. 5: 7. 
" Blessed are the pure in heart, 
for they shall see God," Matt. 5 : 
8. " Blessed are the peacemakers, 
for they shall be called the chil- 
dren of God," Matt. 5: 9, 10. - 
How great the promises for the 
good. It may be assumed that 
this sermon, the greatest ever ut- 
tered, was delivered on the Mount 
of Olives, about a mile east of 
Jerusalem, a place much visited 
by Jesus. — Ed. 

Continuing he said, " Ye are 
the light of the world, a city that 
is set upon a hill cannot be hid- 

Chap. V. (57) 



Righteousness must exceed that of the 
scribes and pharisees. 

den," Matt. 5: 14. — This prob- 
ably means that if we are right- 
eous, the goodness will manifest 
itself. - Ed. 

" Except your righteousness 
shall exceed the righteousness of 
the scribes and pharisees, ye shall 
in no case enter into the kingdom 
of heaven," Matt. 5: 20. 

— This is more evidence of his 
condemnation of those false 
pretenders. — Ed. 

In a question concerning adul- 
tery, He said that " whosoever 
looketh on a woman to lust after 
her, hath committed adultery 
with her already in his heart," 
Matt. 5 : 28. — Exceedingly high 
standard of morality. Who is 
guiltless? — Ed. 

Chap. V. (58) 



Sunshine and rain on the just and on the 
unjust. Impartiality. 

" Love your enemies. Bless 
them that curse you. Do good to 
them that hate you, and pray for 
them which despitefully use you 
and persecute you/' Matt. 5:44; 
" that ye may be the children of 
your father which is in heaven; 
for he maketh his sun to rise on 
the evil and on the good, and 
sendeth rain on the just and on 
the unjust," Matt. 5: 45. " For 
if ye love them which love you, 
what reward have ye? Do not 
even the publicans the sanle?" 
Matt. 5: 46. 

" And if ye salute your breth- 
ren only, what do ye more than 
others? Do not even the pub- 
licans so? "Matt. 5:47. 

" Be ye therefore perfect, even 

Chap. V. (59) 



Warned against hypocrisy. 
How to pray. 

as your father which is in heaven 
is perfect/' Matt. 5: 48. — To be 
perfect, we must be divested of 
selfishness. His philosophy is 
sublime. — Ed. 

" Do not your alms before men, 
to be seen of them, otherwise ye 
have no reward," Matt. 6: 1. 
"Nor sound a trumpet before 
thee, as the hypocrites do, in the 
synagogues and streets, that they 
may have glory of men." Matt. 
6:2. " Do thy alms in secret, and 
thy Father which seeth in secret 
himself shall reward thee open- 
ly," Matt. 6: 4. 

" And when thou prayest thou 
shalt not be as the hypocrites are, 
for they love to pray standing in 
the synagogues and in the corners 

Chap. V. (60) 



Lord's prayer. 

of streets, that they may be seen 
of men/ ' Matt. 6: 5. 

" But enter into thy closet, and 
when thou hast shut thy door, 
pray to thy Father which is in 
secret, and thy Father which 
seeth in secret shall reward thee 
openly," Matt. 6: 6. 

" Use no vain repetitions, as 
the heathen, for they think that 
they shall be heard for their much 
speaking," Matt. 6: 7. " Your 
Father knoweth what things ye 
have need of, before ye ask him," 
Matt. 6: 8. After this manner 
therefore pray ye : " Our Father 
which art in heaven, hallowed be 
thy name," Matt. 6:9. " Thy 
kingdom come, thy will be done 
in earth, as it is in heaven," 

Chap, V. (61) 



Lay up treasures in heaven. 

Matt. 6: 10. " Give us this day 
our daily bread/' Matt. 6: 11. 
" And forgive us our debts, as 
we forgive our debtors," Matt. 6 : 
12. " And lead us not into 
temptation, but deliver us from 
evil, for thine is the kingdom, 
and the power, and the glory, for 
ever, Amen," Matt. 6: 13. — This 
cannot be bettered. It is all and 
everything. — Ed. 

"Lay not up for yourselves 
treasures upon earth, where moth 
and rust doth corrupt, and where 
thieves break through and steal, ' ' 
Matt. 6 : 19, " but lay up for your- 
selves treasures in heaven, where 
neither moth nor rust doth cor- 
rupt, and where thieves do not 
break through nor steal," Matt. 
6: 20. 

Chap. F. (62) 



Where your treasure is there will be your 
heart also. 

" For where your treasure is, 
there will your heart be also/' 
Matt 6: 21. 

" Take no thought of what ye 
shall eat, or drink, or be clothed : 
after all these things do the 
gentiles seek. For your heavenly 
Father knoweth that ye have 
need of all these things," Matt. 
6:32. 

' ' But seek ye first the kingdom 
of God and his righteousness, and 
all these things shall be added 
unto you," Matt. 6: 33. " Behold 
the fowls of the air, for they sow 
not, neither do they reap, nor 
gather into barns, yet your heav- 
enly Father feedeth them. Are 
ye not much better than they?" 
Matt. 6: 26. " And why take ye 

Chap. V. (63) 



Solomon's glory. 

thought for raiment? Consider 
the lilies of the field, how they 
grow: they toil not, neither do 
they spin,''' Matt. 6:28. 

' ' And yet, I say unto you, that 
even Solomon in all his glory was 
not arrayed like one of these," 
Matt. 6: 29. — Not only good 
philosophy, but excellent poetry. 
-Ed. 

" How wilt thou say to thy 
brother, let me pull the moat out 
of thine eye, and behold a beam 
is in thine own eye ? " Matt. 7 : 4. 

" Thou hypocrite, first cast the 
beam out of thine own eye, and 
then shalt thou see clearly to cast 
the moat out of thy brother's 
eye," Matt. 7: 5. —A lesson for 
the over zealous for the piety 

Chap. V. (64) 



Mote in thy brother's eye. The golden rule. 
Confucius, the same philosophy. 

of others, being blind to their 
own wickedness, which is much 
greater. — Ed. 

" Therefore, all things what- 
soever ye would that men should 
do to you, do ye even so unto 
them, for this is the law and the 
prophets," Matt. 7 : 12. — This is 
a volume on humanity and the 
brotherhood of man. — It is. the 
" Golden Rule," stated the same 
in sentiment by Confucius, the 
great Chinese philosopher, nega- 
tively stated, " What you do not 
want done to yourself, do not do 
to others." — Ed. 

And he said unto them " Take 
heed, and beware of covetousness, 
for a man's life consisteth not in 
the abundance of the things 

Chap. V. (65) 



The rich man's profits. 

which he possesseth," Luke 12: 
15. 

A certain rich man's profits 
were so great that he was puz- 
zled to determine what to do 
with his abundance, and he 
decided to take ease to his soul, 
eat, drink, and be merry, but God 
said unto him, " Thou fool, this 
night thy soul shall be required of 
thee; then whose shall these 
things be, which thou hast 
provided? " Luke 12 : 20. 

" So is he that layeth up treas- 
ure for himself, and is not rich 
toward God," Luke 12: 21. 

And he said unto his disciples, 
' ' Therefore I say unto you, take 
no thought for your life, what ye 
shall eat, neither for the body 

Chap. V. (66) 



The people in immense numbers attended 
him everywhere. 

what ye shall put on, ' ' Luke 12 : 
22. — The moral of much of his 
teaching is, Get rid of your self- 
ishness. He may now be contem- 
plated preaching his reform sys- 
tem thronged by crowds of people, 
desiring to hear and see him, hav- 
ing with them the sick to be 
healed. His fame as a preacher 
and healer had spread through 
the land. A trgdn of people fol- 
lowed him, and a multitude met 
him wherever he went. In 
Galilee, Judea, Jordan, Tyre, 
Sidon, Mark 3: 7 to 11. Some- 
times he had no opportunity to 
eat, Mark 6 : 31. As of a triumph- 
al march, attended by a host of 
eager admirers. — Ed. 

The people thronged him, 

Chap. V. (67) 



Healed: a woman having an issue of blood 
twelve years. 

Mark 5 : 24. And a certain woman 
which had an issue of blood 
twelve years, Mark 5: 25. She 
had suffered much from many 
physicians, and had spent all she 
had, was no better, but rather 
grew worse, Mark 5: 26. She 
came in the press behind, and 
touched his garment, Mark 5 : 27. 
She said, " If I may but touch his 
clothes, I shall be whole," Mark 
5 : 28. — How wonderful the 
faith ! — Ed. And she was im- 
mediately completely healed, 
Mark 5 : 29. 

Jesus feeling her presence said, 
" Who touched my clothes? ' 
Mark 5 : 30. 

His disciples said, " Thou 
seest the multitude thronging 

Chap. V. (68) 



Raised Jairus' daughter. 

thee, and sayest thou, who 
touched me?" Mark 5: 31. The 
woman fell down before him and 
told him all the truth, Mark 5 : 33. 
Jesus said, ' ' Daughter, thy faith 
hath' made thee whole. Go in 
peace." Mark 5: 34. 

A centurion, — captain of 100 
men — named Jairus, and a ruler 
of the synagogue, came and fell at 
Jesus' feet, and besought him 
greatly, saying, " My little 
daughter 12 years old lieth at the 
point of death. I pray thee come 
and lay thy hands on her, that she 
may be healed, and she shall 
live," Mark 5: 23. Jesus went 
with him, Mark 5: 24. On the 
way they met a messenger from 
the centurion's house, who said, 

Chap. V. (69) 



Spent much time in Galilee. 

" Thy daughter is dead; why 
troublest thou the Master any 
further?" Mark 5: 35. Jesus 
said, " Be not afraid, only 
believe/' Mark 5: 36. When he 
came to the house of the ruler of 
the synagogue, he saw a great 
tumult of those weeping and wail- 
ing, Mark 5: 38. He went in, 
and said, ' ' Why make this ado ? 
The damsel is not dead but 
sleepeth," Mark 5: 39. " He 
took the damsel by the hand and 
said unto her, " Damsel, arise," 
Mark 5: 41, and she arose and 
walked. — It seems he has been a 
while in northwest Galilee. He 
has spent much of the time in 
various places in Galilee, for it 
says, " He came into his own 

Chap. V. (TO) 



Christ walked on the water of the sea. 

country/' presumably Nazareth 
and vicinity, " and his disciples 
followed him/' Mark 6:1. — The 
fact seems to be, that they never 
were separated from him till the 
night of betrayal by Judas, and 
his arrest by the church officials. 
— Ed. Jesus went unto them 
walking on the sea, Matt. 14 : 25. 
The disciples saw him and said, 
It is a spirit. And they cried out 
for fear, Matt. 14: 26. Jesus 
said, " Be of good cheer, it is I, 
be not afraid," Matt. 14: 27. 
Peter said, " Lord, if it be thou, 
bid me come unto thee on the 
water, ' ' Matt. 14 : 28. Jesus said, 
" Come." Peter came down out 
of the ship, he walked on the 
water, to go to Jesus, Matt. 14: 

Chap.V. (71) 



Sought to touch his garment. 
The strait gate. 

29. When lie saw the wind boister- 
ous, he was afraid, and beginning 
to sink he cried, saying, " Lord, 
save me/' Matt. 14: 30. Jesus 
caught him and said, ' ' O thou of 
little faith, wherefore didst thou 
doubt? " Matt. 14: 31. 

— The faith in his curative 
power had become so firm that all 
they sought was to touch the hem 
of his garment,— Matt. 14: 36. 

" Enter ye in at the strait 
gate, for wide is the gate and 
broad is the way that leadeth to 
destruction, and many there be 
who go in thereat," Matt. 7: 13. 
" Because strait is the gate 
and narrow is the way which 
leadeth unto life, and few there be 
that find it," Matt. 7:14. 

Chap. V. (72) 



" By their fruits ye shall know them." 

" Beware of false prophets 
which come to you in sheep's 
clothing, but inwardly they are 
ravening wolves/' Matt. 7: 15. 
" Ye shall know them by their 
fruits. Do men gather grapes of 
thorns, or figs of thistles?" Matt. 
7 : 16 : " Every good tree bringeth 
forth good fruit, but a corrupt 
tree bringeth forth evil fruit," 
Matt. 7:17. 

■ i By their fruits ye shall know 
them, " Matt. 7 : 20. — Very plain 
philosophy. Notice the remark- 
able similarity of Matt., 7 th 
chapter, and Luke, 6th chapter. 
-Ed. 

When Jesus had ended these 
sayings, the people were aston- 
ished at his doctrine, Matt. 7 : 28. 

Chap. V. (73) 



Second round of teaching at Capernaum. 
Now at the gate of Nain. 

For he taught them as one having 
authority, and not as the scribes, 
Matt. 7 : 29. 

We find him in Capernaum 
again, Matt. 8 : 5, a place he often 
visited. He seems to be going 
over ground a second or more 
times. He went through every 
city and village preaching and 
showing the glad tidings of the 
kingdom of God, Luke 8 : 1. — 
The similarity of narrative in 
Matthew and Luke should be 
regarded as repetition or cumula- 
tive evidence, to be expected 
when several write accounts of 
the same occurrences, which is 
common with Matthew and Luke. 
-Ed. 

Returning on his way from 

Chap. V. (74) 



Raised the poor widow's son. 

Capernaum as he came to the 
gates of the city of Nain — it may 
be noted that all his travels were 
on foot, except when he rode an 
ass on his memorable entry into 
Jerusalem, when he cleared the 
Temple of the traders, — . Ed., 
they met a funeral procession. 
The dead was the only son of a 
poor widow. Luke 7 : 12. 

When Jesus saw the mother 
weeping, he had compassion on 
her, Luke 7 : 13, — so like him, 
— Ed., and said, "Weep not." 
This was one of his most comfort- 
ing salutations, and often uttered 
in the midst of sorrowing mourn- 
ers. — Ed. 

He came and touched the bier. 
They that bore him stood still. 

Chap. F, (75) 



The very wicked woman who washed his feet 
with her tears, etc. 

Jesus said, " Young man, I say 
unto thee, arise," Luke 7: 14. 
And he that was dead, sat up and 
spoke, Luke 7: 15. 

And a woman of the city, who 
was a great sinner, when she 
knew the house where Jesus was 
eating took a box of precious 
ointment, went in and stood at his 
feet weeping, behind him, and 
began to wash his feet with her 
tears, and wiped them with the 
hair of her head, and kissed his 
feet, and anointed them with the 
ointment, Luke 7: 37, 38. 

Jesus said, ' ' Her sins, which 
are many, are forgiven, ' ' Luke 7 : 
47. 

And to her, " Thy sins are 
forgiven, ' ' Luke 7 : 48. 

Chap, V. (76) 



Sent seventy out to preach. 

" Thy faith hath saved thee. 
Go in peace, ' ' Luke 7 : 50. 

— What an exhibition of con- 
trition by this sinful woman, 
and of kind and beneficent for- 
giveness of Jesus. — Ed. 

Then he sent out 70 deputies to 
preach, Luke 10: 1, with advice 
as follows: " Go your way. 
Behold I send you forth as lambs 
among wolves," Luke 7: 3. 
" Carry neither purse nor scrip, " 
Luke 7:4. " First say, peace be 
to this house," Luke 7:5. " The 
laborer is worthy of his hire," 
Luke 7: 7. " And into what- 
soever city ye enter, and they 
receive you, eat such things as 
they set before you. ' ' Luke 7 : 8. 

— See the economy of his 

Chap. V. (77) 



The religion of Jesus and John similar. 

Gospel, as taught to his disciples 
sent forth to preach. They were 
to take nothing nor to ask any- 
thing, and not to be particular, 
but contented to eat that set 
before them. The religion of 
both Jesus and John was always 
without price, but only repent- 
ance. And baptism for the re- 
mission of sins. It was so induc- 
ing. The populace espoused it 
unhesitatingly. The only op- 
position Jesus had was the church 
sect. — Ed. 

In his line of the same modesty 
He said, " When thou makest a 
feast, call not thy friends nor thy 
brethren, neither thy kinsmen, 
nor thy rich neighbors, lest they 
also bid thee again and a rec- 

Ohap. V, (78) 



Righteousness must exceed that of the 
scribes and pharisees. 

ompense be made thee. ' ' Luke 14 : 
12. " But when thou makest a 
f east, call the poor, the maimed, 
the lame, the blind, Luke 14 : 13, 
and thou shalt be blessed, for they 
cannot recompense thee, for thou 
shalt be recompensed at the 
resurrection of the just." — It is 
plain to be seen that his philos- 
ophy of doing good was without 
selfishness. — Ed. 

And he said, " Except your 
righteousness exceed that of the 
scribes and pharisees, ye shall in 
no case enter into the kingdom of 
heaven." Matt. 5 : 20. — This, to 
say the least, was hard on the 
scribes and pharisees, whom he 
never praised, nor associated 
with. — Ed. 

Chap. V. (79) 

6 



The prodigal son. 

He said, " He that exalt eth 
himself shall be abased, but he 
that humbleth himself shall.be 
exalted.' 'Matt. 23: 12. 

And he said, A certain man had 
two sons, Luke 15: 11. The 
younger of them became discon- 
tented with his kind home, 
friends, the luxurious and com- 
fortable home; and his advent- 
urous spirit overcame him. He 
said to his father : ' i Give me the 
portion of goods that falleth to 
me," and the division was made, 
Luke 15 : 12. 

The younger son gathered all 
together, and took his journey 
into a far country, and there 
wasted his substance with riotous 
living, Luke 15: 13. — Probably 

Chap. V. (80) 



Prodigal son continued. 

had what is now called a " good 
time." — Ed. 

And when he had spent all, 
there arose a mighty famine in 
that land, and he began to be in 
want, Luke 15: 14. Then he 
entered the employment of a 
citizen of that country, and he 
fas sent into the field to feed 
swine, Luke 15 : 15. And he would 
Pain have filled his belly with the 
msks that the swine did eat, and 
10 man gave unto him. Luke 15 : 
L6. 

And when he came to himself, 
le said, " How many hired serv- 
ants of my father's have bread 
enough and to spare, and I perish 
with hunger." Luke 15: 17. 

" I will arise and go to my 

Chap. V. (81) 



Father and son meet. 

father, and will say unto him, 
Father, I have sinned against 
heaven, and before thee, Luke 15 : 
18, and am no more worthy to be 
called thy son ; make me as one of 
thy hired servants, ' ' Luke 15 : 19. 

He arose and went to his 
father, who when he saw him, ran 
to him, fell upon his neck and 
kissed him, Luke 15: 20. — The 
worst sinner will be received 
when penitent. — Ed. 

The son confessed his un- 
worthiness. The father made a 
great feast, in thanksgiving for 
the return of the lost son, Luke 
15: 24. — Moral: to the young, 
be not silly nor wise in your own 
foolish conceit, but listen to the 
wise counsel of the aged. — Ed. 

Chap. V. (82) 



Lazarus and the rich man. 

And Jesus said, " There was a 
certain rich man, who was clothed 
in purple, — the royal color of 
the Romans, — Ed., and fine 
linen, and fared sumptuously 
every day," Luke 16: 19. " And 
there was a certain beggar named 
Lazarus, ' ' — not Mary and Mar- 
tha's brother of Bethany, — Ed., 
" which was laid at the rich 
man's gate, he being full of sores, 
begging for the crumbs which fell 
from the rich man's table, and the 
dogs came and licked his sores. ' ' 
— Animals of fidelity, which love 
unselfishly, are an example to 
ungrateful man. — Ed. 

The beggar died, and was car- 
ried by angels to Abraham's bo- 
som, and the rich man died. And 

Chap. V. (83) 



Fickle fortune. 

in hell lie lifted up his eyes, being 
in torments, and seeth Abraham 
far off and Lazarus in his bosom, 
Luke 16 : 23. He cried, " Father 
Abraham, have mercy on me and 
send Lazarus, that he may dip the 
tip of his finger in water and cool 
my tongue, for I am tormented in 
this flame," Luke 16: 24. He 
answered, "*Son, remember that 
thou in thy lifetime receivest 
thy good things, and Lazarus 
likewise evil things, but now he is 
comforted, and thou art torment- 
ed." Luke 16: 25. — Moral: Do 
not forget that fortune is fickle, 
and often shifts, from good to 
bad, and vice versa. — Ed. 

— Here is one of his most 
comforting behests. — Ed. : 

Chap. V. (84) 



" My yoke is easy, and my burden is light." 
" To eat with unwashed hands, defileth not a 
man." 

" Come unto me all ye that 
labor and are heavy laden, and I 
will give you rest. ' ' " Take my 
yoke upon you, and learn of me, 
for I am meek and lowly in heart, 
and ye shall find rest unto your 
souls." " For my yoke is easy, 
and my burden is light." Matt. 
11 : 28 to 30, inc. 

— His miracles of casting out 
devils and restoring eyesight, 
etc., are so numerous, that only 
part of them are referred to. — 
Ed. 

The pharisees censured him 
because his disciples ate bread 
with unwashed hands, and thus 
transgressed the tradition of the, 
elders, Matt. 15 : 2. 

He said to them, " Not that 

Chap. V. ( 85 ) 



To eat with unwashed hands defileth not a 
man. 

which goeth into the mouth 
defileth a man. but that which 
cometh out of the mouth, this 
defileth a man." Matt. 15: 11. 
" Those things which proceedeth 
out of the mouth, cometh from 
the heart, for out of the heart 
proceed evil thought, thefts, false 
witness, blasphemies: these are 
the things which defile a man. but 
to eat with imwashed hands 
defileth not a man." Matt. 15 : 20. 
And when it was evening, his 
disciples came to him. saying. 
This is a desert place, and the 
time is now past. Send the 
multitude away, that they may 
go into the villages and buy 
themselves victuals. Matt. 14: 15. 
Jesus said. " They need not 
r. se 



Fed over five thousand with five loaves and 
two fish. 

depart, give ye them to eat/' 
Matt. 14: 16. They answered, 
" We have here but five loaves 
and two fishes, ' ' Matt. 14 : 17. He 
said, i ' Bring them hither to me, ' ' 
Matt. 14 : 18. He commanded the 
multitude to sit down on the 
grass, and took the five loaves and 
the two fishes, and looking up to 
heaven he blessed and brake, and 
gave the loaves to his disciples, 
and the disciples to the mul- 
titude, Matt. 14: 19. And they 
did all eat and were filled. Jesus 
said, " Gather up the frag- 
ments.' '—This is the greatest 
lesson in economy ever taught. 
-Ed. John 6: 12. 

And they took up of the frag- 
ments that remained, twelve 

Chap. V. (87) 



Fed the multitude with a few ioaves and. 

fishes. 

baskets full, Matt. 16: 20. And 
they that had eaten were about 
5000 men, besides women and 
children, Matt. 14: 21. At another 
time he fed 4000 with seven loaves 
and a few little fishes, and had 
left over seven baskets, Matt. 14 : 
17, Matt. 15: 38; Mark 6: 35; 
Luke 9: 12; John 6: 12, 9.- 
There can be no doubt that this 
was a miracle, it being a personal 
experience of the whole mul- 
titude, who must have truly 
known if they were hungry ; they 
had been with him three days 
without food, Matt. 15: 32, and 
were fully satisfied. — Ed. 

He is now to the northwest of 
Galilee on the coast of the 
Mediterranean Sea at Tyre and 

Chap. V. (88) 



Forgive brother severity times seven. Little 
children greatest in the Kingdom of heaven. 

Sidon, Matt. 15 : 21. Then back 
to Capernaum, Matt. 17: 24.— 
He had been here several times, 
traveling in Galilee. — Ed. 

Peter asked him, " Lord, how 
oft shall my brother sin against 
me, and I forgive him, till seven 
times? " Jesus said, " Until 
seventy times seven," Matt. 18: 
22. — Such philosophy strains 
goodness. — Ed. His disciples 
asked him, Who is the greatest in 
the kingdom of heaven ? Matt. 18 : 
1. 

And he called a little child unto 
him and set him in the midst of 
them, Matt. 18: 2, saying, 
" Except ye be converted, and 
become as little children, ye shall 
not enter into the kingdom of 

Chap. V. (89) 



Went from Galilee to coast of Judea. 

heaven/' Matt. 18: 3. "Whoso- 
ever therefore shall humble him- 
self as this little child, the same 
is the greatest in the kingdom of 
heaven/' Matt. 18: 4. — An ex- 
cellent example, to become in- 
nocent, confiding, trusting, hon- 
est, mirthful, and happy like a 
little child. Is it not enough to be 
greatest in the kingdom of heav- 
en? Then he passed on from 
Galilee to the coast of Judea 
beyond Jordan, which brought 
him to within a few miles of 
Jericho, on his journey to Jerusa- 
lem, probably near the northwest 
coast of the Dead Sea. Here is 
some more and better about the 
little children, than the good we 
had of them in Matt. 18 : 1. He 

Chap. V. (90) 



" Suffer little children to come unto me." 

was on his journey by foot from 
Nazareth to Jerusalem ; this was 
his only method of travel, except 
on his entry into Jerusalem, 
triumphantly. — Ed. 

Then were there brought unto 
him little children, that he should 
put his hands on them and pray. 
But the disciples rebuked the 
mothers who brought them, Matt. 
19: 13. And Jesus said, " Suffer 
little children, and forbid them 
not, to come unto me, for of such 
is the kingdom of heaven," Matt. 
19 : 14. And he laid his hands on 
them, Matt. 19 : 15. 

—No one can say too much in 
praise of this declaration. His 
disciples seem to have greatly 
mistaken his philosophy in the 

Chap. V. (91) 



A beautiful picture of Christ blessing little 
children. 

past season, to have thought it 
would please Jesus to have them 
rebuke those mothers as they did, 
in trying to keep them and their 
children back. This scene is 
one of the most beautiful in all 
sacred histoiy. The artist in his 
portrayal of it, has been most 
faithful to the Judean landscape, 
situated in a green and shady 
field, the background occupied by 
high mountains, the intermediate 
by undulating valleys. In the 
foreground are sheep drinking at 
the reservoir, in a pasture, Jesus 
sitting in the midst, holding and 
caressing the little children, 
others trying to climb up into his 
lap, while mothers are crowding 
towards Jesus, through the mul- 

Chap. V. (92) 



The rich young man. 

titude, with children in their 
arms, and the little ones reaching 
out to Jesus, in such innocent 
confidence, with their bare heads 
and chubby limbs. The whole is 
a picture of peace, comfort, and 
happiness bespeaking the ami- 
able disposition of Christ. It was 
a source of the greatest comfort 
to those loving mothers, to have 
their children touched by him. — 
Ed. 

In the case of the rich young 
man, Matt. 19 : 21, 22, who asked 
Jesus what he should do to inherit 
eternal life, Jesus said, " Thou 
shalt not commit adultery, nor 
steal, nor be a false witness, honor 
thy father and mother, love thy 
neighbor as thyself. ' ' The young 

Chap. V. (93) 



The greatest commandment. 

man said, " All these things have 
I kept from my youth up. What 
lack I yet?" Jesus replied, " If 
thou wilt be perfect, go and sell 
that thou hast and give to the 
poor, and thou shalt have treas- 
ure in heaven." This direction 
of conduct filled the young man 
with sorrow, because he had great 
possessions. The reward for 
forsaking all and following Jesus 
is, thou shalt receive an hundred 
fold, and shalt inherit everlast- 
ing life, Matt. 19: 29. One 
asked him, Which is the greatest 
commandment ? Jesus said unto 
him, " Thou shalt love the Lord 
thy God with all thy heart, and 
with all thy soul, and with all thy 
mind. This is the first and great 

Chap. V. (94) 



The poor widow's mite. 

commandment. " Matt. 22: 37. 
" And the second is like unto it, 
Thou shalt love thy neighbor as 
thyself/' Matt. 22: 38. " On 
these two commandments hang 
all the law and the prophets." 
Matt. 22 : 40. No man was able 
to answer him a word, neither 
durst any man from that day 
forth ask him anymore questions. 
One day in the Temple, as he sat 
over against the treasury, he 
observed the people making 
contributions into the treasury, 
and many that were rich cast in 
much, Mark 12: 41. And there 
came a certain poor widow, and 
she threw in two mites, which 
make a farthing, Mark 12: 42. 
And he called unto him his dis- 

Chap. V. (95) 

7 



Man blind from birth restored to sight. 

ciples and said unto them, 
" Verily I say unto you, that this 
poor widow hath cast more in, 
than all they which have cast into 
the treasury, " Mark 12: 43 — 
Moral : Quality is above quantity, 
or, in an act the intention is more 
to be considered than the thing 
itself, and so, the reality not the 
pretense. — Ed. 

He that exalteth himself shall 
be abased and he that humbleth 
himself shall be exalted, Matt. 23 : 
12. And he said, There is more 
joy in heaven over one sinner that 
repenteth than over ninety-nine 
which need.no repentance, Luke 
15: 7. As Jesus passed by — 
going from the temple, — John 
8: 1, 2, 5, 9, he saw a man blind 

Chap. V. (96) 



Restores the vision of one born blind. 

from his birth, John 9:1. He 
spat on the ground, and made 
clay of the spittle, and he an- 
ointed the eyes of the blind man 
with the clay, John 9 : 6, and said 
unto him, " Go wash in the pool 
of Siloam." He went his way 
therefore and washed, and came 
seeing, which was on the Sabbath 
day. His parents said, " We 
know that this is our son, and that 
he was born blind, ' ' John 9 : 20. 
Since the world began was it not 
heard that any man opened the 
eyes of one that was born blind, 
John 9: 32. — This was counted 
a great miracle because the 
blindness was congenital. — Ed. 
Jesus went into the mount of 
Olives, John 8: 1, and early in 

Chap. V, (97) 



The woman taken in adultery. 

the morning he came again into 
the Temple and all the people 
came unto him, and he sat down 
and taught them, John 8:2. 

And the scribes and pharisees 
brought unto him a woman taken 
in adultery, and when they had 
set her in the midst, John 8: 3, 
they said unto him, Master, this 
woman was taken in adultery, in 
the very act, John 8: 4. The 
Mosaic Law commandeth that 
such should be stoned, but what 
say est thou % John 8:5. He said 
unto them, " He. that is without 
sin among you let him first cast 
a stone at her, ' ' John 8 : 7. They 
went out one by one till all were 
gone out, leaving Jesus and the 
woman who were left alone in the 

Chap. V. (98) 



" Man's life consisteth not of the things of 
this world." 

midst. He said to her, " Woman, 
where are those thine accusers? 
Hath no man condemned thee % \ ' 
John 8: 10. She said, No man, 
Lord. And Jesus said unto her, 
" Neither do I condemn thee; go 
and sin no more," John 8: 11.— 
Great forgiveness, and how easily 
he disposed of sin, no matter how 
great ! — Ed. 

" Take heed and beware of 
covetousness, for a man's life 
consisteth not in the abundance 
of the things which he possess- 
eth." Luke 12 : 15.— Good philos- 
ophy, though few believe it.— Ed. 

Two men went up into the 
Temple to pray, one a pharisee, 
the other a publican, Luke 18 : 10. 
The pharisee stood and prayed 

Chap. V. (99) 



Prayers of the pharisee and publican. 

thus with, himself : ' ' God, I thank 
thee that I am not as other men 
are, extortioners, unjust, adul- 
terous, or even as this publican, 
Luke 18 : 11. I fast twice in the 
week, I give tithes of all that I 
possess," Luke 18: 12. And the 
publican, standing afar off, 
would not lift up so much as his 
eyes unto heaven, but smote 
upon his breast, saying, " God be 
merciful to me a sinner," Luke 
18 : 13.— The pharisee believed in 
the ' ' Holier than thou, ' ' religion, 
and the publican in the "Hum- 
ble. ' ' The moral is contained in 
the next verse, 14: "Every one 
that exalteth himself shall be 
abased, and he that humbleth 
himself shall be exalted. ' ' 

Chap. V. (100) 



The blind man of Jericho. 

On this journey, from Galilee 
to Jerusalem, he had now reached 
Jericho, which is about 13 miles 
northeast from Jerusalem, and 
as he passed into the city, a great 
multitude accompanied him. And 
a blind beggar sat by the wayside, 
who when he heard the throng 
pass by, asked what it meant, and 
was told that Jesus of Nazareth, 
the remarkable healer, passed by. 
Then he cried, ' ' Jesus; thou son 
of David, have mercy on me." 
The people rebuked him. Jesus 
halted the procession, and com- 
manded, Luke 18:40, that he 
be brought to him. When he 
came near, Jesus said, What wilt 
thou that I shall do to thee % He 
said, " Lord, that I receive my 

Chap. V. (101) 



Zaccheus the publican of Jericho. 

sight." Jesus said, " Receive thy 
sight. Thy faith hath saved 
thee." And immediately he 
received his sight, and followed 
him, glorifying God. Luke 18 : 35 
to 43. 

Jesus entered and passed 
through Jericho, Luke 19: 1. And 
behold there was a man named 
Zaccheus, which was the chief 
among the publicans, and he was 
rich. Luke 19 : 2. 

This publican wished to see 
Jesus, who he was, and could 
not for the crowd of people, 
because he was little of stature, 
so he climbed into a sycamore 
tree, to see him as he should pass 
that way. Jesus saw him, and 
said, " Zaccheus, make haste and 

Chap. V. (102) 



Story of the good Samaritan. 

come down, for to-day I must 
abide at thy house. " Luke 19 : 5. 
He came down hastily and 
received him joyfully. And when 
they saw it, they all murmured, 
saying, that he was gone to be 
guest with a man that is a sinner. 
Luke 19: 7. Zaccheus said, 
" Lord, behold the half of my 
goods I give to the poor, and if 
I have taken anything from any 
man by false accusation I restore 
him fourfold." Luke 19 : 8. Jesus 
said unto him, " This day is 
salvation come to this house." 
Luke 19 : 9. A scribe, — lawyer 
— asked Jesus, Who is my neigh- 
bor? Luke 10: 29. — Jesus to 
answer the question told him for 
illustration the story of the 

Chap. V. (103) 



Story of the good Samaritan continued. 

"Good Samaritan," Luke 10: 
30, which, was no parable, but a 
fact. The subject of this mem- 
orable story has always been a 
picture of benevolence and a syn- 
onym of kindness to the afflicted. 
-Ed. 

Jesus said, " A certain man 
went down from Jerusalem to 
Jericho, and fell among thieves, 
which stripped him of his rai- 
ment, and wounded him, and de- 
parted, leaving him half dead." 
Luke 10: 30. " Thereafter came 
along a priest who saw him, and 
passed by on the other side. Luke 
10: 31. " Likewise a Levite came 
and looked on him, then passed 
on. " Luke 10 :32. " But a certain 
Samaritan, as he journeyed, came 

Chap. V. (104) 






Story of the good Samaritan continued. 

where he was, and seeing his af- 
flicted condition had compassion 
on him," Luke 10:33, " knelt 
down, examined his wounds care- 
fully, poured in oil and wine, 
bound up the wounds, and 
set him on his own beast, 
brought him to an inn and took 
care of him. ' ' Luke 10 : 34. " On 
the morrow when he departed he 
took out two pence and gave them 
to the host, saying, Take care of 
him, and whatsoever thou spend- 
est more, when I come again, I 
will repay thee." Luke 10:35. 
"Which now of these, thinkest 
thou, was neighbor to him that 
fell among thieves? " Luke 10: 
36. 

The lawyer answered, " He 

Chap. V. (105) 



He eats with publicans and sinners. 

that showed mercy on him." 
Jesus said, " Go and do thou 
likewise. ' ' Luke 10 : 37.— Moral : 
After the false pretenders came 
the man who dealt in realities, 
and he will get his righteous 
reward. — Ed. 

And it came to pass, as Jesus 
sat at meat in the house, behold, 
many publicans and sinners came 
and sat down with him and his 
disciples. Matt, 9 : 10. When the 
pharisees saw this, they asked the 
disciples, why eateth your master 
with publicans and sinners? 
Matt. 9: 11. When Jesus heard 
that, he said unto them, " They 
that be whole need not a physi- 
cian, but they that are sick." 
Matt. 9 : 12. " But go ye and learn 

Chap. V. (106) 



Constantly associated with publicans, sin- 
ners, and the poor, but not with royalty. 

what that meaneth. I will have 
mercy, and not sacrifice, for I am 
not come to call the righteous, but 
sinners to repentance." Matt. 9: 
13. — This is cited to show that he 
was constantly associated with 
publicans, sinners, and the poor, 
in ministering and healing, and 
notice how he expressed his kind- 
ness, " I will have mercy and not 
sacrifice." — Ed. 

At one time, when at the sea of 
Galilee — which is the sea of Tibe- 
rius, Ed.— John 6:1, with a great 
congregation of people, as usual, 
he fed the multitude, about 5,000, 
John 6 : 10, with five barley loaves 
and two small fishes. Jesus went 
up into a mountain, and the peo- 
ple followed him. After they had 

Chap. V. (107) 



The populace wished to make him king. 

eaten and were filled, they said: 
" This is of a truth that prophet 
that should come into the world. ' ? 
John 6 : 14. — This shows the im- 
mense degree of popularity with 
the populace at which he had 
reached. They considered him 
the Christ who had been prom- 
ised to come to Israel by their pa- 
triarchs. And Jesus perceiving 
their disposition to take him by 
force, to make him a king, he de- 
parted again into a mountain 
himself alone.— Ed. John 6 : 15. 
The Sadducees — a religious 
sect among the Jews, in opposi- 
tion to the Pharisees, who denied 
the resurrection of the body, Ed. 
— came to him saying, " Moses 
said, if a man dies leaving no chil- 
67^, V. (108) 



The Sadducees and the woman who had had 
seven husbands. 

dren, his brother shall marry his 
wife, and raise up seed unto his 
brother." Matt. 22:24. " Now 
there were with us seven brothers 
and they all married the widow, 
after the death of each. 

" Therefore in the resurrection 
whose wife shall she be, of the 
seven? for they all had her." 
Matt. 22:28. Jesus said, "Ye do 
err, for in the resurrection they 
neither marry nor are given in 
marriage, but are as the angels of 
God in heaven." Matt. 22:30. 
They dare not ask him any more 
questions. Matt. 22 : 46. 

"Woe unto you, scribes and 
pharisees, hypocrites, for ye de- 
vour widows' houses, and for a 
pretense make long prayers, 

Chap. V. (109) 



Denunciation of the scribes and pharisees. 

therefore ye shall receive the 
greater damnation." Matt. 23: 
14. ' ' Ye outwardly appear right- 
eous unto men, but within ye are 
full of hypocrisy and iniquity. " 
Matt, 23:28. " Woe unto ye, 
scribes and pharisees, hypo- 
crites, for ye shut up the king- 
dom of heaven against men, for 
ye neither go in j^ourselves, 
neither suffer ye them that are 
entering to go in." Matt. 23: 13, 
"Woe unto you, scribes and 
pharisees, hypocrites, for ye 
make clean the outside of the cup 
and the platter, but within they 
are full of extortion and excess." 
Matt, 23:25. "The scribes and 
pharisees sit in Moses' seat," 
Matt. 23 : 2. "They love the up- 

CJiap. V. (110) 



Denunciation of the scribes and pharisees 
continued. 

permost rooms at feasts, and the 
chief seats in the synagogues." 
Matt. 23:6. 

" Beware of the leaven of the 
pharisees, which is hypocrisy." 
Luke 12: 1. " Except your right- 
eousness shall exceed the right- 
eousness of the scribes and phar- 
isees, ye shall in no case enter 
into the kingdom of heaven." 
Matt. 5: 20.— And there is much 
of the same sort, all of which 
clearly shows the low estimation 
Christ had of the scribes and 
pharisees.— Ed. 

He came to give his life a ran- 
som for many. Matt. 20 : 28. 

Jesus began to show unto his 
disciples, how that he must go 
unto Jerusalem, and suffer many 

Chap. V. (Ill) 

8 



Opposition by the Church Officials and Sec- 
tarians. 



things of the elders and chief 
priests and scribes, and be killed, 
and be raised again the third day. 
Matt. 16:21. The chief priests 
and our rulers delivered him to 
be condemned to death, and have 
crucified him. 

Among the chief rulers, many 
believed on him, but because of 
the pharisees, they did not con- 
fess him lest they should be put 
out of the sjmagogue. John 12 : 
42. — In the Holy Land there are 
many celebrated locations and 
places, as Jerusalem, Bethlehem, 
Hebron, Nazareth, Jericho, 
Bethany, • and Glolgotha, Mount 
of Olives — or Olivet — Mt. Zion, 
Mt. Moriah, Calvary, etc. Beth- 
any in this place and at this time 

Chap. V. (112) 



Bethany. 

deserves a special mention, for 
the reason of so many interesting 
occurrences there, and associa- 
tions with the life of Christ. This 
village is situated on the north 
side of the old Damascus road, 
which runs from Jerusalem to 
Jericho, along the west and south 
and southeast base of the Olivet, 
about two miles southeast of Je- 
rusalem, whose elevation is 300 
feet lower than Jerusalem, or 
2,282 feet above sea level. Beth- 
any is endeared to the Christians, 
because it is the scene where so 
much time was spent by Jesus, 
and so many acts done by him, at 
and near there. It was more of a 
home to him than any other spot 
on earth, not even excepting 

Chap. V. (113) 



Bethany continued. 

Bethlehem, the place of his na- 
tivity, nor Jerusalem, where he 
preached, discussed, worshiped, 
and labored so hard to purify the 
temple of the traders, and the 
people of their false beliefs; nor 
even Nazareth, where he spent 
his boyhood days an.d years, and 
some of his eventful manhood. 
It was especially made so to him, 
by the home there of Mary, Mar- 
tha, and Lazarus, who were like 
sisters and brother to him. Their 
spirits had a close affinity for 
'each other, and could be called 
the happy family. They believed 
on him, and in all his doctrines. 
This w r as his abode, Matt. 21 : 17, 
John 12 : 1, 2, 3, whenever he was 
in and about Jerusalem, as at the 

Chap. V. (114) 






Lazarus is sick. 

end of the first day's labor of 
purging the temple.— Hear what 
they say of each other in the mes- 
sage of the two sisters of Laz- 
arus, who lay at the point of 
death in Bethany, to Jesus, who 
was now resting on the river Jor- 
dan,— the place where John at 
first baptized. Ed.— John 10: 40: 
"Lord, he whom thou lovest is 
sick. " John 11 : 3. If this be not 
sufficient evidence of their mu- 
tual affection for each other, no- 
tice John 11:5: " Now Jesus 
loved Martha and her sister, and 
Lazarus." "Then," said Jesus 
unto his disciples, ' ' plainly Laza- 
rus is dead." John 11: 14. 

Jesus then said to his disciples, 
" Let us go unto him." John 11 : 

Chap. V. (115) 



Jesus arrived in Bethany. 

15. When Jesus arrived at Beth- 
any, he learned that Lazarus had 
lain in the grave four days 
already. John 11 : 17. And many 
of the Jews came to Martha and 
Mary, to comfort them concern- 
ing their brother. John 11 : 19. 
Observe the full confidence of the 
sisters in the power of Jesus. 
Martha said to Jesus, "If thou 
hadst been here, my brother had 
not died," John 11:21, "but I 
know that even now whatsoever 
thou wilt ask of God, God will 
give it thee." John 11 : 22. Jesus 
said unto her. * * Thy brother shall 
rise again. ?? John 11:23. Jesus 
said, " I am the resurrection and 
the life ; he that believeth in me, 
though he were dead, yet shall he 

Chap. V. [UQ) 



Jesus met Mary the sister of Lazarus. 

live; and whosoever liveth and 
believeth on me shall never 
die. Belie vest thou this V John 
11 : 25, 26. She said unto him, 
"Yea, Lord, I believe that 
thou art the Christ, the son of 
God, which should come into the 
world. " John 11: 27. When she 
had said this, she went and called 
Mary to Christ's coming. She 
arose quickly and came to him. 
John 11 : 29. Now Jesus was not 
yet come into the town, but was 
in that place where Martha met 
him. John 11 : 30. The Jews, 
which were comforting them, 
when they saw Mary depart 
quickly, followed her, saying, she 
goeth to the grave to weep. 
John 11 : 31. When Mary met 

Chap. V. (117) 



Jesus and Mary meet. 

Jesus she fell down at his feet, 
uttering the same exclamation as 
her sister Martha, " Lord, if thou 
hadst been here my brother had 
not died." John 11:32. When 
Jesus saw them all weeping, he 
said, "Where have ye laid 
him ? ' ' They say unto him, Lord, 
come and see. John 11 : 34. Jesus 
wept, John 11 : 35. Then said 
the Jews, " Behold, how he loved 
him." John 11:36. Some said 
" Could not this man who opened 
the eyes of the blind, have caused 
that even this man should not 
have died?" John 11: 37. 

Jesus came to the grave, which 
was a cave, with a stone lying 
upon it. John 11 : 38. Jesus said, 
" Take ye away the stone." Mar- 

Chap. V. (118) 



Raising of Lazarus. 

tha said, "Lord, by this time he 
stinketh, for he hath been dead 
four days." John 11: 39. Jesus 
said unto her, " Said I not unto 
thee that if thou wouldst believe, 
thou shouldst see the glory of 
God? " John 11 : 40. They took 
away the stone from the place 
where the dead was laid, and 
Jesus lifted up his eyes and said, 
" Father, I thank thee that thou 
hast heard me." John 11 : 41. " I 
know that thou hearest me 
always, but because of the people 
which stand by, I said it, that 
they may believe that thou hast 
sent me." John 11 : 42. 

And when he thus had spoken, 
he cried with a loud voice, ' 6 Laz- 
arus, come forth." John 11:43. 

Chap. V. (119) 



Lazarus raised to life. Feast at Bethany. 

And lie that was dead, came 
forth, bound hand and foot with 
grave clothes, and his face was 
bound about with a napkin. 
Jesus said unto them, ' ' Loose 
him and let him go." John 
11 : 44. Again, six days before 
the passover, Jesus came to Beth- 
any, where Lazarus was. There 
they made him a supper and 
Martha served, but Lazarus was 
one of them that sat at the table 
with him. John 12 : 1, 2, 3.— Thus 
it appears that the whole family 
were there present with Jesus, 
and the apostle John was partic- 
ular to tell us that ' ' they made a 
supper for Jesus," also what 
each one did on the occa- 
sion, " Martha served," Laz- 

Chap V. (120) 



Sphere of the Gospels. 

arus, lie that was dead and 
raised, sat down to the en- 
tertainment, and Mary with 
costly spikenard ointment an- 
ointed Jesus' feet, and w r iped 
them with her hair,— sufficient 
distinction,— and the house was 
filled with the pleasant odor of 
the ointment. If more is needed 
to prove the close affinity exist- 
ing between the members of this 
happy family, it can be had. 
-Ed. 

— Matthew with 28 chapters, 
and Luke having 24 chapters, are 
the two greatest biographies of 
Christ. Mark and John are 
shorter, John having but 16 chap- 
ters, though all are necessary to 
complete the history. As for in- 

Chap. V. . ( 121 ) 



Triumphal march to Jerusalem. 

stance, without John we should 
not have the interesting narra- 
tives of the resurrection of Laz- 
arus, and of Jesus washing his 
disciples' feet. Also many com- 
forting promises in John. It has 
been necessary to combine facts 
stated in different books to com- 
plete the "Life." Repetitions 
occur in different books, which is 
to be expected in several accounts 
of the same occurrence. He was 
now on one of his journeys, re- 
turning from Galilee to Jerusa- 
lem, and had reached Bethphage, 
a small village about half a mile 
northwest of Bethany farther 
up the Olivet.- Ed. Matt. 21:1. 
This is the only instance I re- 
member of him traveling other- 

Chap. V. (122) 



Spread their garments in the way. 

wise than on foot. Here he sent 
two of his disciples to bring to 
him an ass and colt, which he 
designated. This they did, and 
put their clothes upon them — the 
ass and colt — and they set him 
thereon. Matt. 21:7.— A great 
multitude of people were with 
him as usual. At this time he 
appears to have been at the 
height of his popularity.— Ed. 
" A very great multitude spread 
their garments in the way, others 
cut down branches from the trees 
and strewed them in the way." 
Matt. 21 : 8. The people that 
went before, and those that fol- 
lowed, cried, saying, "Hosanna 
to the son of David, blessed is he 
that cometh in the name of the 

Chap. V. (123) 



Purging the Temple of the traders. 

Lord. Hosaima in the highest." 
Matt. 21 : 9. And when he was 
come into Jerusalem, all the city 
was moved, saying "TYTio is 
this?" Matt, 21:10. And the 
multitude said, " This is Jesus, 
the prophet of Nazareth of Gal- 
ilee." Matt. 21:11. And Jesus 
went into the temple of God, and 
cast out all them that sold and 
bought in the temple, and over- 
threw the tables of the money 
changers, and the seats of them 
that sold doves. Matt. 21:12, 
And said unto them, " It is writ- 
ten, My house shall be called the 
house of prayer, but ye have 
made it a den of thieves." Matt. 
21 : 13. And the blind and the 
lame came to him in the temple 

Chap. Y. (124) 



He lodged in Bethany. 

and he healed them. Matt. 21: 
14. And he left them and went 
out of the city into Bethany, and 
he lodged there. Matt. 21 : 17. In 
the morning he returned to the 
city. Matt. 21 : 18. And when he 
was come into the temple, the 
chief priests and the elders of the 
people came to him as he was 
teaching and asked him, "By 
what authority doest thou these 
things?" Matt. 21:23. Jesus 
answered, "'I also will ask you, 
The baptism of John, whence 
was it % from heaven or of men % ' ' 
Matt. 21 : 25. After reasoning 
among themselves, they an- 
swered, " We cannot tell." Matt. 
21:27. Jesus said unto them, 
" Neither tell I you by what 
authority I do these things. Ver- 

Chap. V. (125) 



Told the chief priests and elders that the 
publicans and harlots went into heaven before 
them. 

ily I say unto you, that the publi- 
cans and harlots go into the king- 
dom of God before you." Matt. 
21:31.— This declaration must 
have astonished them most amaz- 
ingly, to hear the members of the 
church sect, viz., chief priests 
and elders, Matt. 21 : 23, com- 
pared to some of the most wicked, 
viz., publicans and harlots, wom- 
en without chastity; and told 
by him that the latter should 
go into the kingdom of God be- 
fore the former. Matt. 21 : 31. 
Ed.— They sought to lay hands 
on him, but they feared the mul- 
titude. Matt. 21 : 46. Then went 
the pharisees, and took counsel 
how they might entangle him in 
his talk. Matt. 22:15. 

Chap. V. (126) 



The unleavened bread used at the feast of 
the passover. 

Now the first day of the feast 
was near at hand, of " unleav- 
ened bread."— This bread was 
sacred with the Jews, and was 
made withoui yeast, nor lard. 
Any part of swine they were for- 
bidden to eat. Ed.— The disci- 
ples came to Jesus saying unto 
him, " Where wilt thou that we 
prepare for thee to eat the pass- 
over?" Matt. 26:17. And he 
said, " Go into the city, to such a 
man, and say unto him, The 
Master saith, My time is at hand, 
I will keep the passover at thy 
house with my disciples." Matt. 
26 : 18. The disciples did as di- 
rected, and made ready the pass- 
over. Matt. 26:17.— The three 
chapters, 5, 6, and 7, of Matthew 

Chap. V. (127) 



Conspiracy to kill Jesus. 

are almost entirely composed of 
Christ's interesting philosophy, 
which should be read. 

It seems now in order to show 
the conspiracy of the sectarians 
and church officials to kill Jesus. 
Ed.- 

Then the pharisees went out 
and held a council against him, 
how they might destroy him. 
Matt. 12:14. How Jesus must 
go into Jerusalem, and suffer 
many things of the elders, chief 
priests, and scribes, and be 
killed. 

Now the chief priests, and el- 
ders, and all the counsel sought 
false witness against Jesus, to 
put him to death. Matt. 26 : 59. 
Consulted that they might take 

Chap. V. (128) 



Conspiracy to kill Jesus. 

Jesus by subtilty and kill him. 
Matt. 26: 3, 4, 5. But they said 
not on the feast day, lest there be 
an uproar among the people. 
And the chief priests and the 
scribes sought how they might 
take him by craft, and put him to 
death. Mark 14:1. 

The Jews persecuted Jesus, 
and sought to slay him, because 
he had done these things on the 
Sabbath day. John 5: 16. Then 
gathered the chief priests and 
pharisees a council, and said, 
"What do we? for this man 
doeth many miracles." John 11: 
47. "If we let him thus alone, 
all men will believe on him." 
John 5 : 48. 

Then from that day forth they 

Chap. V. (189) 



Foretold the destruction of the Temple. 



took counsel together for to put 
Mm to death. John 11 : 53. Luke 
24: 20.— This is sufficient to con- 
clusively prove the determina- 
tion of the church officials to kill 
him by some means. And noth- 
ing short of his blood would sat- 
isfy them, as the sequel showed in 
the crucifixion. Why their great 
animosity toward him ? Nothing 
but their envy and jealousy on 
account of his wonderful deeds 
in miracles. They also feared his 
influence with the people, and 
his established favor in the 
masses. After teaching in the 
temple several days he departed 
from the temple. Matt. 24:11. 
The disciples called his attention 
to the beauty of the temple. Ed. 



Chap. v. 



(130) 



Judas bought with thirty pieces of silver to 
betray Jesus. 

— And Jesus said unto them, 
"See ye not all these things? 
Verily I say unto you, there shall 
not be left one stone upon anoth- 
er, that shall not be thrown 
down. " Matt. 24 : 2.— He and his 
disciples went to the Mount 
of Olives, where he taught them 
of the destruction. The church 
officials, to aid them in accom- 
plishing the death of Jesus, took 
into their conspiracy Judas, one 
of Jesus' disciples, securing his 
treachery by paying him 30 
pieces of silver to betray him. 
Matt. 26:15. 

The feast of the passover was 
nigh. Matt. 22 : 1. This was a 
religious observance among the 
Jews which they adhered to with 

Chap. V. (131) 



Particular description of place at the west 
base of the Mount of Olives. 

great punctuality and strictness. 
With. Jesus and his disciples it 
was a season of great solemnity, 
the last supper being on the eve 
of the crucifixion. It was to be 
his last supper with them before 
his death.— Here we wish to be 
indulged in giving a more minute 
description of the west base of 
the Olivet and points in the im- 
mediate vicinity; this being the 
scene of the tragedy of the cruci- 
fixion. Lofty Mt. Zion, 2,600 
feet above the sea level, on top 
of which is built Jerusalem. Di- 
minutive Mount of Olives is im- 
mediately east of Zion, they 
being separated by the narrow 
valley of the brook Kidron,— a 
branch which runs from north to 

Chap. V. (132) 



south, and the Damascus road 
beside it. Passing out at the east 
gate of the city, down the moun- 
tain in the road to the eastward, 
at the foot of the hill, the brook 
Kidron is crossed, then the road 
turns to the right in a southern 
direction, about a quarter of a 
mile from Jerusalem. The cel- 
ebrated Garden of Gethsemane 
is situated on the east side of the 
road. Flowers are yet grown 
and sold there. Close by is Gol- 
gotha, the true Calvary. As 
there is a question about this 
the proof is left for a separate 
place. Some locate Calvary in 
the north part of the city. — 
About a furlong to the south of 
the garden, on the opposite — 

Chap. V. (133) 



Last Supper. 

west — side of the road, is situ- 
ated the Pool of Siloam. Ed.— 

" Now when even was come, he 
sat down with the twelve."— 
Matt. 26:20. 

While they were eating he 
said, "One of you shall betray 
me." They were exceedingly 
sorrowful, and they began to say, 
"Lord, is it I?" He answered 
and said, "He that dippeth his 
hand with me in the dish, the 
same shall betray me." Matt. 
26 : 23. "Woe unto that man by 
whom the son of man is be- 
trayed ; it had been good for that 
man if he had not been born." 
Matt. 26 : 24. As they were eat- 
ing Jesus took bread, and blessed 
it, and brake it, and gave it to his 

Chap. V. (134) 



disciples, and said, ' ' Take, eat. 
This is my body." Matt. 26: 26. 
He took the cup and gave thanks, 
and gave it to them, saying, 
" Drink ye all of it." Matt. 26: 
27. " For this is my blood of the 
new testament, which is shed for 
many for the remission of sins." 



Chap. V. (135) 



CHAPTER VI. 

FROM LAST SUPPER TO RESURRECTION. 

Jesus washed the disciples' feet. 

He riseth from supper and laid 
aside Ms garments, and took a 
towel and girded himself. John 
13 : 4. After that he poured 
water into a basin and began to 
wash the disciples' feet, and to 
wipe them with the towel where- 
with he was girded. John 13 : 5. 
Then cometh he to Simon Peter, 
and Peter said unto him, " Lord, 
dost thou wash my feet % ' ; John 
13:6. Jesus said, "What I do 
thou knowest not now, but thou 
shalt know hereafter. ' ' John 13 : 
7. Peter said, " Thou shalt never 

(136) 



Jesus washed his disciples' feet. 

wash my feet." Jesus answered 
Mm, "If I wash thee not thou 
hast no part with me. ' ' John 13 : 
8. Peter said, "Lord, not my 
feet only, but also my hands and 
my head. ' ' John 13 : 9. — This 
should be considered the greatest 
example of humility. Ed.— Aft- 
er supper, when they had sung a 
hymn, they went out to the 
Mount of Olives. Matt. 26:30. 
The day before the supper they 
had been in Bethany. Matt. 26 : 6. 
They returned to the city where 
the supper was prepared. Matt. 
26:18. After washing, eating, 
and singing, they started back 
for the Olivet. It was night and 
dark. They took the usual way 
out at the east gate, down the 

Chap. VI. (137) 



Entered the garden of Getlisemane. 

hill, by the road, entered the 
Garden of Getlisemane. Matt. 
26 : 36. He said to the disciples, 
' ' Sit ye here while I go and pray 
yonder/' Matt. 26:36, which he 
did, saying, "O my Father, if 
this cup may not pass away from 
me except I drink it, thy will be 
done. Nevertheless, not as I will, 
but as thou wilt."— How recon- 
ciled!— This he did the third 
time, saying the same words. 
Then he returned to his disciples 
and said, " Behold, the hour is at 
hand, and the son of man is be- 
trayed into the hands of sinners. ' ' 
Matt. 26 : 45. " Rise, let us be go- 
ing. Behold, he is at hand that 
doth betray me." Matt. 26:46. 
His accusers choose the dark hour 

Chap. VI. (138) 



Christ betrayed by 'Judas with a kiss. 

of the night to stealthily follow 
and surprise them in the garden. 
Judas knew the place where 
they "ofttimes resorted." John 
18 : 2. Jesus had just come with 
his disciples over the " Brook 
Cedron,"— Kidron, the same — 
and entered the garden. Judas 
at the same time entered the gar- 
den with weapons, lanterns, 
torches, a band of men and offi- 
cers from the chief priests and 
pharisees, Matt. 26 : 3. — Judas 
had covenanted with the chief 
priests to betray Jesus to them 
for 30 pieces of silver. Matt. 26 : 
14, 15, 16. Ed.— Judas said, 
" Whomsoever I shall kiss that 
same is he ; hold him fast. ' ' Matt. 
26 : 48. Then he stepped to Jesus 

Chap. VI (139) 



Jesus arrested. 

and said, "Hail, Master," and 
kissed Mm. Matt. 26 : 49. Then 
came they and laid hands on 
Jesus, and took him into custody. 
Matt. 26 : 50. Arrested him. One 
of the disciples drew a sword and 
struck a servant of the high 
priest, taking off his ear at a 
stroke. Matt. 26 : 51. Jesus said, 
"Put up thy sword, for all they 
that take the sword shall perish 
with the sword." Matt, 26:52. 
Jesus touched the ear and healed 
it. Luke 22 : 51. — Here we 
see him practicing what he 
preached, viz., returning good 
for evil. Ed.— 

" They led Jesus away to Caia- 
phas, the high priest, where the 
scribes and elders were assem- 
bled." Matt. 26: 57. 

Chap. VI. (140) 



Taken before Pontius Pilate, the governor. 
Three accusations against Christ. 

Now the chief priests, and el- 
ders, and all the council, sought 
false witnesses against Jesus, to 
put him to death. Matt. 26 : 59. 
— Observe how unanimous the 
church officials were in their de- 
termination "to put him to 
death" Now the officials had 
arrested and taken Jesus before 
Pontius Pilate for trial. Let us 
see what were the charges, or ac- 
cusations, they had against him, 
and we find but three, viz., they 
declared him guilty of blas- 
phemy, laboring on the Sabbath 
day, and eating bread with un- 
washed hands; that is all we 
find. None of which was done in 
a spirit of transgression. It must 
be remembered that he regarded 

Chap. VI. (141) 



Trial of Jesus. 



realities only, not pretenses, nor 
mere forms and ceremonies. The 
intent was necessary — as in law 
today — to constitute a crime. 
There was no guilt in either of 
these. The Jews held to a strict, 
literal enforcement of all their 
religions laws, without any rea- 
son or justice, whereas, Christ's 
religion is one of rationality, jus- 
tice, purity, and humanity. Not 
strict, but liberal and according 
to the circumstances of the case. 
Webster defines blasphemy to be 
" language uttered impiously 
against God or sacred things." 
He said, " Son, be of good cheer, 
thy sins be forgiven thee." Matt. 
9 : 2. The scribes said within 
themselves, "This man blas- 

Chap. VI. (142) 






Christ justified of all their accusations. 

phemeth." Matt. 9:3. Jesus re- 
plied, "Is it easier to say, Thy 
sins be forgiven thee, or to say, 
Arise and walk?" Matt. 9:5. 
Nothing here uttered impiously 
against God. The scribes and 
pharisees began to reason, say- 
ing, Who is this which speaketh 
blasphemies? Who can forgive 
sins, but God alone? This was 
just after Jesus had said to a 
man, ' ' Thy sins are forgiven 
thee." Nothing impiously ut- 
tered here. Luke 5 : 20, 21, 22, 23, 
24, 25. "Hereafter shall ye see 
the son of man sitting on the 
right hand of power, and coming 
in the clouds of heaven." Matt. 
26 : 64. Nothing here uttered 
impiously against God, but the 

Chap. VI. (143) 

10 



High priest vexed. 

high priest became vexed, rent 
his clothes, and said, "He hath 
spoken blasphemy." Matt. 26: 
65. "" What think ye?'" They an- 
swered and said, ' ' He is guilty of 
death." 

The Jews had just been perse- 
cuting Jesus, and seeking to slay 
him, because he healed on the 
Sabbath day. John 5 : 16. But 
Jesus answered them, ' i ' My 
Father worketh hitherto, and I 
work," John 5:17. Therefore 
they sought the more to kill him, 
because he not only had broken 
the Sabbath, but said also that 
"G-od was his Father," making 
himself equal with God. John 
5 : 18. Xothing here in the least 
blasphemous. It has always been 

Chap. VI. (144) 



I find no fault in this man. 

customary to call God "Our 
Father which art in heaven. " So 
all their accusations "fell flat," 
and also on the ear of the judge, 
Pontius Pilate, the Governor, 
who said, "I find no fault 
in this man. ' ' Luke 23 : 14. 
He wished to release Jesus. 
Luke 23 : 16. As for unwashed 
hands, the very proposition of 
that being a sin is too preposter- 
ous. Hear what Jesus said to 
them on that censure : ' ' Why do 
thy disciples transgress the tra- 
dition of the elders? for they 
wash not their hands when they 
eat bread." Matt. 15:2. Jesus 
answered them, " Ye hypocrites, 
well did Esaias prophesy of you, 
saying," Matt. 15 : 7, " This peo- 

Chap. VI. (145) 



Breaking the Sabbath. 

pie draweth nigh unto me with 
their month, and honoureth me 
with their lips, but their heart is 
far from me." Matt. 15: 8. This 
is a hard hit on the false pretend- 
ers, which is just what they were, 
those censurers of Jesus.— And 
he said, ' ' For out of the heart 
proceedeth evil thoughts, mur- 
ders, adulteries, fornications, 
theft, false witness, blasphem- 
ies." Matt. 15:19. " These are 
the things which defile a man, but 
to eat with unwashed hands de- 
fileth not a man." Matt. 15: 20. 

Charging him with breaking 
the Sabbath was the most foolish, 
and without any sense or reason. 
The pharisees, if possible the 
most dogmatic of all, came again 

Chap. VI. (146) 



What David did. 

as ever-present fault finders, 
saying the disciples plucked ears 
of corn on the Sabbath, and ate, 
which was unlawful to do on the 
Sabbath day. Matt. 12:1, 2. 
Jesus said, "Have ye not read 
what David did when he was an 
hungered, and they that were 
with him V ' Matt. 12 : 3. " How 
he entered the house of God, and 
did eat the shew 7 bread, which 
w r as not lawful for him to eat, 
neither for them that were with 
him, but only for the priests?" 
Matt. 12 : 4. And he said further, 
"What man among you shall 
have one sheep, and if it fall into 
a pit on the Sabbath day, will he 
not lay hold on it and lift it 
out V ' Matt. 12 : 11. " How much 

Chap. VI. (147) 



Sabbath made for man. 

then is a man better than a 
sheep % Wherefore it is lawful to 
do well on the Sabbath day." 
Matt. 12 : 12. Because Jesus 
cured an impotent man on the 
Sabbath day, John 5:7, 8, they 
persecuted and sought to slay 
him. John 5 : 16. Jesus answered 
them, " My Father worketh hith- 
erto, and I work."— He gave the 
best possible authority for his 
labor on the Sabbath. He said, 
"It is lawful to do well on the 
Sabbath day." Matt. 12:12. 
And he said unto them, ' ' The 
Sabbath was made for man, and 
not man for the Sabbath." Mark 
2:27. 

They sought false witness 
against Jesus but found none. 
Matt. 26:60. 

Chap. VI. (148) 



No insult provoked him to resentment. 

" Hereafter shall ye see the 
son of man sitting on the right 
hand of power, and coming 
in the clouds of heaven." Matt. 
26 : 64. Then the high priest rent 
his clothes, and said, "Behold 
now, ye have heard his blas- 
phemy. ' ' Matt. 26 : 65. " What 
think ye ? ' ' They said, ' ' He is 
guilty of death." Matt. 26:66. 
Then they spat in his face and 
buffeted him, and others smote 
him with the palms of their 
hands. Matt. 26:67. All these 
insults did not prompt him to 
resentment. They had taken him 
to the house of the high priest. 
Matt. 26:57. Luke 22:54. Here 
they kindled a fire of coals, Luke 
22: 55.— Evidently, it was not in 

Ohap. VI. (149) 



Kept a prisoner till morning. 

the summer time.— He was kept 
as a prisoner here till morning, 
when all the chief priests and el- 
ders took counsel against Jesus 
to put him to death. Matt. 27 : 1. 
— What a spectacle this must 
have been to see; that mob of 
church officials hustling to death 
this innocent man, who never did 
nor thought an evil act! Ed.— 
As they led him along a great 
company of people, and of wom- 
en, followed, which also bewailed 
and lamented him. Luke 23: 27. 
But Jesus turning unto them 
said, " Daughters of Jerusalem, 
weep not for me, but weep for 
yourselves and for your chil- 
dren. ' ' Luke 23 : 28.— Suffering, 
both mentally and bodily, always 

Chap. VI. (150) 



Judas repented of the betrayal, returned the 
silver and hung himself. Trial continued. 

caused his sympathy and com- 
passion, as on the occasion of the 
march to his trial he saw the lam- 
entation of those that followed, 
and tried to comfort them. Ed.— 
Judas, when he saw the result 
of his treachery, brought back 
the 30 pieces of silver to the chief 
priests and elders, saying, "I 
have sinned, in that I have be- 
trayed innocent blood." Matt. 
27 : 4. He cast down the pieces 
of silver in the temple, and de- 
parted, and went out and hanged 
himself. Matt. 27 : 5. Jesus stood 
before the governor, and the gov- 
ernor asked him, Art thou the 
King of the Jews? Jesus said, 
' ' Thou sayest. ' ' Matt. 27 : 11. It 
appears at this feast they had a 

Chap. VF. (151) 



Pilate found no fault in him. 

custom of haying released to 
them a prisoner, whom they 
might choose. Matt. 27:15. At 
this time they had a notable pris- 
oner called Barabbas. Matt. 27: 
16. Pilate asked, "Whom will ye 
that I release unto you? Barab- 
bas, or Jesus which is called 
Christ?" Matt. 27:17. 

Pilate, when he had called to- 
gether the chief priests and rul- 
ers, Luke 23:13, said, "Ye have 
brought this man unto me, as one 
that perverteth the people, and 
behold I have examined him be- 
fore you v have found no fault in 
this man touching those things 
whereof ye accuse him." Luke 
23:14.— This declaration of the 
governor should be conclusive 

Chap. VI. (152) 



The message of Pilate's wife to him. 

of his innocence. Ed. — Pilate, 
willing to release Jesus, spake 
again to them. Luke 23 : 20. But 
they cried, saying, " Crucify him, 
crucify him ! " Luke 23 : 21. And 
he said to them the third time, 
"Why, what evil hath he done? 
I have found no cause of death in 
him. I will therefore chastise 
him and let him go. ' ' Luke 23 : 
22.— Cumulative evidence of his 
innocence, and the justice of Pi- 
late in wishing to release him.— 
Ed. 

Pilate knew that for envy 
they had delivered him. Matt. 
27 : 18. Pilate, when he had sat 
down in the judgment seat, re- 
ceived from his wife a message 
to him, saying, ' ' Have thou noth- 

Chap. VI. (153) 



Pilate's decision. Barabbas released. 

ing to do with that just man." 
Matt. 27 : 19. The mob asked for 
Barabbas to be released. Matt. 
27 : 21. Pilate then asked, " What 
shall I do then with Jesus which 
is called Christ ? ' ' They said, 
"Let him be crucified." Matt. 
27 : 22. And the governor said, 
' ' Why, what evil hath he done % ' ' 
But they cried out the more, say- 
ing, "Let him be crucified." 
Matt. 27:23. When Pilate saw 
that he could not prevail on them 
to have Jesus released, but in- 
stead a tumult was caused, he 
took water and washed his hands 
before the multitude, saying, ' ' I 
am innocent of the blood of this 
just person, see ye to it." Matt. 
27 : 24. They said, "His blood be 

Chap. VI. (154) 



Jesus delivered to be crucified. 

on us and on our children." 
Matt. 27:25. Then released he 
Barabbas unto them, and when 
he had scourged Jesus, he deliv- 
ered him to his accusers. Matt. 
27 : 26. Then the soldiers took 
Jesus into the common hall ; they 
stripped him and put on him a 
scarlet robe, Matt. 27 : 28, and a 
crown of thorns, a reed in his 
right hand, then bowed before 
him and mocked him, saying, 
" Hail, King of the Jews." Matt. 
27 : 29. They spat upon him, 
and took the reed and smote him 
on the head. Matt. 27:30. Then 
they put back upon him his own 
raiment, and led him away to be 
crucified. Matt. 27 : 31. 

And when they were come unto 

Chap. VI. (155) 



" Forgive them, they know not what they do." 
Christ crucified. Death of Jesus. 

a place called Golgotha, that is to 
say "the place of a skull," Matt. 
27:23, there "they crucified 
him. ' ' Matt. 27 : 35. Then said 
Jesus, "Father forgive them for 
they know not what they do." 
Luke 23 : 34. Then were there 
two thieves crucified with him, 
one on the right hand and an- 
other on the left, Matt. 27:38. 
Jesus, when he had cried again 
with a loud voice, yielded up the 
ghost. Matt. 27:50. The veil of 
the temple was rent in twain, 
from the top to the bottom, 
and the earth did quake, and 
the rocks were rent. Matt. 
27 : 51. And the graves were 
opened, and many bodies of 
the saints which slept, arose. 

Chap. VI. (156) 



Joseph of Arimathea took the body and 
placed it in his own new stone tomb. 

Matt. 27 : 52. When the even was 
come there came a rich man of 
Arimathea, named Joseph, Matt. 
27 : 57, who begged the body of 
Jesus from Pilate, who com- 
manded the body to be delivered. 
Matt. 27:58.' There came also 
Nicodemus, having myrrh and 
aloes. John 19 : 39, 40. They took 
the body and wrapped it in clean 
linen cloth, Matt. 27 : 59, em- 
balmed, John 19 : 40, and laid it 
in his own new tomb, which he 
had hewn out in the rock, where- 
in never before was man laid, 
John 19 : 41, and he rolled a great 
stone to the door of the sepulchre, 
and departed. Matt. 27 : 60. And 
there was Mary Magdalen, and 
the other Mary, sitting over 

Chap. VI. (157) 



Sealicg the stone and setting a watch. 

against the sepulchre. Matt, 27 : 
61. The chief priests and phari- 
sees came to Pilate, requesting 
that the sepulchre be made 
sure. Pilate said, "Ye have a 
watch, go your way, make it as 
sure as ye can," which they did, 
sealing the stone, and setting a 
watch. Matt. 27 : 62, 65, 66. 

The women — probably the 
Marys and others which came 
with Jesus from Galilee — beheld 
the sepulchre, and knew how his 
body was laid, Luke 23 : 55, 
and they returned,— to Bethany, 
probably, Ed.— and prepared 
spices and ointment, and rested 
on the Sabbath day— Saturday 
— Luke 23 : 56. Now on the first 
day of the week — Sunday — very 

Chap. VI. (158) 



Resurrection of Christ. Mary, as she wept, 
looked down into the sepulchre. 

early in the morning, they re- 
turned to the sepulchre, bring- 
ing with them the spices which 
they had prepared. Luke 24 : 1. 
There had been a great earth- 
quake. The angel of the Lord 
rolled the stone from the door, 
and sat upon it. Matt. 28 : 2. The 
angel said to the women, "Fear 
not, for I know that ye seek 
Jesus, which was crucified." 
Mary, as she stood weeping at the 
sepulchre, stooped down, and 
looked in, saw he was gone.— 
How pitiful!" Ed.- John 20: 11. 
The angel said, "He is not 
here, for he has risen. " Matt. 28 : 
6. "Go quickly and tell his disci- 
ples, that he has risen from the 
dead, and behold, he goeth before 

Chap. VI. (159) 

li 



Jesus said, " All hail. I will meet you in 
Galilee." 

you into Galilee." Matt, 28:7. 
They did quickly run to bring 
his disciples word. Matt. 28 : 8. 
As they went to tell the disciples, 
behold, Jesus met them, saying, 
"All hail," and they came and 
held him by the feet, and wor- 
shiped him. Matt. 28 : 9. Jesus 
said to them, "Be not afraid, go 
tell my brethren that they go into 
Galilee, and there they shall see 
me." Matt. 28:10. Now when 
some of the watch came into the 
city, they met the chief priests 
and reported the resurrection of 
Jesus. Matt, 28:11. When they 
were assembled with the elders, 
and had counsel, they gave large 
sums to the soldiers, Matt. 28 : 12, 
saying, "His disciples came by 

Chap. VI. (160) 



Jesus met the disciples in Galilee. Ascended 
into heaven from Bethany. 

night and stole him away while 
we slept." Matt. 28: 13. So 
they took the money and did as 
they were taught. Matt. 28:15. 
Then the eleven disciples went 
away into Galilee, into a moun- 
tain where Jesus had appointed 
them. Matt. 28 : 16. Afterwards 
he led them out as far as to Beth- 
any, and he lifted up his hands 
and blessed them. Luke 24 : 50. 
While he blessed them he was 
parted from them, and carried 
up into heaven. Luke 24 : 51. 
Thomas, one of the twelve, called 
Didymus, was not with them 
when Jesus came. John 20 : 24. 
When told by the other disciples 
of Christ 's resurrection he would 
not believe it. John 20 : 25. 

Chap. VI. (161) 



Doubting Thomas. 

Eight days thereafter, meeting 
Jesus, he had him place his hands 
in the spear wound in his side. 
Doubting Thomas said, "My 
Lord, and my God." John 20: 28. 

— In his last hour, hanging 
nailed to the cross, we cannot 
help but admire his solicitude for 
the welfare of his mother. IsTow 
there stood by the cross of Jesus 
his mother and his mother's sis- 
ter, Mary the wife of Cleophas, 
and Mary Magdalen. John 19: 
25. These were the three faithful 
Marys. When Jesus therefore 
saw his mother and the dis- 
ciple standing by, whom he 
loved, he said unto his mother, 
' ' Woman, behold thy son. ' ' John 
19 :26. Then said he to the disci- 

Chap. VI (162) 



Provides for his mother. 

pie, ' ' Behold thy mother. ' ' And 
from that hour that disciple took 
her into his own home. — John 
had a particularly interesting 
mode of expression. Ed.— How 
charming all those scenes of 
dearest affection are, as this, be- 
tween Jesus and his mother, and 
those between the members of the 
happy family in Bethany. How 
different from the cruel tragedy 
we are now contemplating. 
Think of nailing a living man 
through his hands and feet to a 
cross, till death comes to his re- 
lief. After a time — probably a 
number of hours — came the sol- 
diers to break their legs. John 
19 : 32. Jesus being already dead, 
they broke not his, John 19:33, 

Chap. VI. (163) 



Jews very punctilious about labor on the 
Sabbath day. Christ's effort to dissuade them. 

but a soldier thrust a spear into 
his side. John 19 : 34. They were 
in a hurry to get him down and 
buried before the next day, Sat- 
urday, the Sabbath. The Jews, 
as we have seen, were always 
very punctilious about labor on 
the Sabbath. Mark 2:24.- 
Jesus tried to persuade them of 
the folly of their strictness re- 
garding this and other of their 
dogmas. Ed.— 

— How could such a cruel 
tragedy have been done, and 
without law, reason, or justice, 
in a land under the dominion of 
civilized and enlightened Rome, 
at that time! Ed.— 

On one occasion he said, " I am 
the good shepherd." The good 

Chap. VI. (164) 



"I am the good shepherd." " Inasmuch as 
ye have done it unto one of the least of these," 

shepherd giveth his life for the 
sheep. John 10: 11. 

Read John, 14th chapter, for 
comforting promises : 

" Inasmuch as ye have done 
it unto one of the least of these 
my brethren, ye have done it unto 
me." Matt. 25 : 40, 45. 

Moral.— The good intention 
and disposition manifested by us 
in little acts of kindness towards 
our needy brethren, are of im- 
mense consequence, and bring re- 
ward to us in the future.— Ed. 



Chap. VI. (165) 



Location of Calvary. 



CHAPTER VII. 

AFTER THE RESURRECTION TO THE 
FINISH. 

On the map of Jerusalem 
which I have, of its surroundings 
and internal arrangement, the 
southerly portion of the city is 
called "Zion," or the upper city, 
the center portion, " Acra," and 
" Moriah," or lower city, and the 
northerly, "Bezetha," or new 
city. In the midst of this latter 
is designated as the location of 
"Calvary," which, as appears to 
me, is not warranted by the New 
Testament, but on the contrary 
is at "Golgotha." Matt. 27:33, 

(166) 



Calvary at Golgotha. 

35. What authority is there for 
locating Calvary, the place of the 
crucifixion, in the city? I have 
not been able to find any. There 
is no better evidence than that 
found in the Gospels, which says, 
"And he bearing his cross went 
forth into a place called the place 
of a skull, which is called in He- 
brew "Golgotha." John 19:17, 
"Where they crucified him." 
John 19: 18. Matt. 27: 33, 35. 

Where is, and was, Golgotha? 
Just where it is today, outside the 
city.— Here comes John to our 
assistance, as on many other oc- 
casions, to fill omissions or neg- 
lects of other apostles, by supply- 
ing facts which make the history 
complete. As above seen, he has 

Chap. VII. (167) 



settled any question of where 
Jesus was crucified by saying, it 
was at Golgotha. Now what else 
he has to do in the affair is to tell 
us where is Golgotha ; this he has 
done, which, see. Ed.— "Now in 
the place where they crucified 
him there was a garden. ' ' Matt. 
27: 41.- The garden of Geth- 
semane, near the entrance into 
the city, which is right next Gol- 
gotha. Can any other be sup- 
posed as meant % Golgotha means 
the place of the skull, and was so 
called from a cliff beside the road 
at the base of the Mount of Ol- 
ives having the appearance of a 
skull. The place where he was 
crucified was near to the city, 
Matt. 19 : 21, not in the city. If 

Chap. VII. (168) 



Inscription on the cross. 

this is not sufficiently plain and 
clear, read what the same John 
has written in his Gospel, chap- 
ter 19. Ed.— " And Pilate wrote 
a title, and put it on the cross, 
and the writing was, Jesus of 
Nazareth the King of the Jews." 
John 19:19. This title then 
read many of the Jews, for the 
place where Jesus was crucified 
was nigh to — not in — the city, 
John 19 : 20, and it was written in 
Hebrew, and Greek, and Latin. 
John 19: 20. 

It is clear that Calvary and 
Golgotha are one and the same. 
It is also sure that the latter is 
not in the city of Jerusalem. 
-Ed. 

Chap. VLL (169) 



The Jeivs as a Nation. 

Joseph and Mary, the parents 
of Jesus Christ, were Jews, and 
the Jews were Israelites. The 
Jews, so called, were and are a 
wonderful and remarkable race 
of people. They are the only na- 
tion that has retained their dis- 
tinct individuality. As a people, 
they have survived more than 
4,000 years of adversity of all 
kinds, such as captivity in Baby- 
lon during fourteen generations, 
subjugation by the Assyrians, 
Medes and Persians, Egyptians, 
Greeks, Romans, Arabians, 
Turks or Mohammedans, includ- 
ing the entire demolition of their 
Solomon's beautiful Temple by 
the Romans under the Emperor 
Titus about 70 years after Christ, 

Chap. VII. (170) 



The Jews as a nation. 

the attempted destruction and 
supersedure of their religion, 
which still remains in its 
originality. They are a distinct 
people the world over, cel- 
ebrated for their thriftiness, 
industry, and wealth. They seem 
to be a natural born commercial 
race. They have retained their 
native language even in lit- 
erature and newspapers, besides 
preserving their ancient native 
religion. That country has been 
the foundation of two other 
great systems, the Christian and 
Mohammedan. They have been 
swept and scattered by the whirl- 
winds of conquest, till now they 
have no country they can call 
truly their own. Yet they remain 

Chap. VII (171) 



Character of Christ. 

identical and hopeful. Their 
disposition and ability of per- 
petuity is immense and amazing. 

Their history has been eventful. 

*j 

Character of Jesus Christ, 

In attempting to express the 
immaculate character of Jesus 
Christ to others as its bright 
sublimity flashes before me, I 
experience my utter incapability 
of doing justice to so great a sub- 
ject. In the first place we must 
imagine or try to conceive an 
individual possessing perfection, 
or in other words a perfect 
person, having divine attributes 
and power. This will possibly 
convey the idea, if it is amply 
spread out to comprehend every- 

Chap. VII (172) 



The glorious announcement. 

thing good and great, as kind- 
ness, affection, mercy, sympathy, 
compassion, and forgiveness. He 
was a true philanthropist, having 
sincere brotherly love toward all 
mankind. We are drawn to him 
by his compassion, humility, 
modesty, toleration, and meek- 
ness, as manifested through his 
whole life which embraced all the 
virtues. 

Remember the glorious an- 
nouncement by the angel, at his 
birth in the stable at Bethlehem, 
" I bring you good tidings of 
great joy, which shall be to all 
people," Luke 2: 10. — No par- 
tiality, but to all people. Also 
the peacef ulness. — Ed. 

" Glory to God in the highest, 

Chap. VII. (173) 



Founders of the Christian religion. 
The announcement. A reformer. 

and on earth peace, good will 
toward men. ' ' Luke 2 : 14. How 
cheering, and this announcement 
he carried out to the letter and 
full spirit. He " hewed the 
stone," and laid the foundation 
of the Christian religion. His 
true character was as a reformer 
of the Jewish Church sect from 
its superstitious dogmas, from 
mere forms and ceremonies, and 
professions without sincerity or 
reason, its hypocrisy and false 
pretenses, showing them the 
simplicity of genuine religion as 
love, peace, truth, purity, and 
justice, having regard for the 
innocent intentions, or reality, 
as distinct from absolute prohibi- 
tion from labor on the sabbath, 

Chap. VII. (174) 



Religion of love, peace, universal brotherhood 
of mankind, and unselfish kindness. 

regardless of necessity. No 
matter how good it was, if it 
conflicted with their ideas of 
sectarianism they always de- 
nounced it. They made great 
complaint because he preached 
and healed on the sabbath day. 
He said to them, " The sabbath 
was made for man, not man for 
the sabbath." Mark 2: 27. 

His religion was reasonable 
and practical on all occasions. 
He always justified doing good at 
all times, Mark 3: 4, and prac- 
ticed and taught doing unselfish 
kindness. — Try to do this, then 
we learn how difficult it is. — Ed. 

Peace I leave with you, John 
14: 27. His was a religion of 
love and peace. 

Chap, VIZ (175) 

12 



How to know they were his disciples. 

No animosity nor contention, 
but harmony in doing good. 
When asked how many times a 
brother should be forgiven, he 
answered seventy times seven. 
Matt, 18: 21, 22. 

Again in speaking of the great 
field of the brotherhood between 
mankind, he said, " A new com- 
mandment I give unto you, that 
ye love one another, as I have 
loved you, that ye also love one 
another." John 13:^34. He told 
them how others would know 
that they w T ere his disciples, viz. : 
" If ye have love one to another, ' ' 
John 13: 35. How mild and 
gentle! He said he was " meek 
and lowly. ' ' " Come unto me, all 
3^e that labour and are heavy 

Chap. VII. (176) 



" Suffer little children/' etc., and other 
charming passages. 

laden, and I will give you 
rest." Matt. 11:28. "Take my 
yoke upon you, and learn of me, 
for I am meek and lowly in heart, 
and ye shall find rest unto your 
souls." Matt. 11: 29. " For mv 
yoke is easy and my burden is 
light." Matt. 11: 30, -How 
persuasive ! — Ed. — These with, 
" Suffer little children to come 
unto me, etc.," Matt. 19: 13 to 
14, are to me most charming. 
They are so inviting and consol- 
ing, as to remove any load of 
mental affliction. — Ed. " I came 
not to call the righteous, but sin- 
ners to repentance," Luke 5: 32. 
— His efforts were directed and 
devoted to the afflicted in body, 
mind, or soul. This is manifest 

Chap. VII. (177) 



The reality and intention he estimated most 
highly. The widow's mite at the Temple. 

in all liis teaching and healing. 
Nor did he ever manifest the 
least sectarianism. It was an 
economical religion, wholly with- 
out recompense or price, but only 
repentance. It was the same with 
John the Baptist. And at the 
same time he was so poor in 
worldly goods, that he had not 
where to lay his head. Matt. 8 : 
20. -Ed. 

Yet he required that our 
religion, to entitle us to enter 
into the kingdom of heaven, must 
exceed that of the scribes and 
pharisees. Matt. 5: 20. The 
reality and intention is what he 
valued most highly, as appears 
by his estimation of the poor 
widow's mite, which she cast into 

Chap. VII. (178) 



The widow's mite. The intent of an act is 
its true measure. His life a ransom. 

the charity box in his presence 
at the Temple, when the rich cast 
in of their abundance, He said 
to his disciples, " She hath 
contributed more than all the 
others." Mark 12: 42, 43, 44.— 
Bead this very interesting ep- 
isode in that chapter. 

He related many parables or 
fictitious stories for illustrating 
his philosophy, but that of the 
poor widow's mite was not one 
of them. It was a fact. She had 
donated all she had, which mani- 
fested the greatest sacrifice and 
liberal intention possible.— Ed. 
And he said, a donation, a com- 
pliment, or a favor made, expect- 
ing a recompense by a return 
likewise, was no religion. Luke 
14: 12, 13, 14. 

Chap. VII. (179) 



Prayer of the Pharisee and publican. 

The heart feeling, or true 
inwardness, must be determine 
in measuring the reward, as in 
the ease of the pharisee and pub- 
lican. The first prayed, thanking 
God that "he was not as other 
men are," etc. The publican 
bowed his head, beat his breast 
and prayed. " be merciful to me 
a sinner/ 4 etc., Luke 18: 11. 12. 
13. The moral is plain. In 
another place he says, he that 
exalteth himself shall be abased. 
and he that hunibleth himself 
shall be exalted. 

The sacrifice of his life was. he 
gave his life a ransom for many. 
Matt. 20: 2-. If there was any 
one he seemed to despise mostly, 
it was a hypocrite. Matt. 23: 14. 

p. VIL (180) 



The rich man's two sons. 

28 : 13, 25 : 2, 6 ; Luke 12 : 1 ; Matt. 
5: 20. " Ye hypocrites, well did 
Esaias prophesy of you," Matt. 
15 : 7, saying, " This people draw 
nigh unto me with their mouth, 
and honoureth me with their lips, 
but their heart is far from me," 
Matt. 15 : 8. He often called the 
scribes and pharisees hypocrites. 
A promise was not valued by him 
without the act. Observe his 
story of the rich man's two sons. 
The father asked one of his sons 
to do an act, who refused, then 
he requested the other to do the 
same, who said he would, but did 
it not, afterwards the first one 
repented, went and performed 
the request of the father, Matt. 
21 : 28. — Moral : The first Son got 

Chap. VII. (181) 



Publicans and harlots go into the Kingdom 
of God before chief priests, etc. 

the reward, because lie did the 
will of his father. Matt. 21: 31. 
Here he gives his estimation of 
some of the church officials, 
" Verily I say unto you that the 
publicans and harlots go into the 
kingdom of God before you." 
Matt. 21: 31. -Ed. 

The greatest example of hu- 
mility was when he ' ' washed the 
disciples' feet," at the Last Sup- 
per. John 13 : 5. Notice his phi- 
losophy of acts of great kindness. 
" Love your enemies, bless them 
that curse you, do good to them 
that hate you, and pray for them 
which despitefully use you and 
persecute you." Matt. 5:44. A 
similar doctrine is found in Luke 
6:27-31. "Thou shalt love thy 

Chap. VII. (182) 



His high standard of morality. 

neighbor as thyself." Mark 12: 
31. — This is pretty exacting. 
Try it. So is his standard of all 
morals. ' ' Unselfish kindness. ' ' 
How rare ! The very thought of 
evil was a sin in his estimation. 
Ed.— " Whosoever looketh on a 
woman to lust after her hath 
committed adultery with her in 
his own heart." Matt. 5:28. 
How often he said, " Weep not," 
which came from his compassion- 
ate disposition, manifested when 
he saw the weeping widow in 
Nam, at the bier of her only son, 
whom he raised from death to 
life. And again, when he met the 
sisters of Lazarus, weeping in 
Bethan}^ at the resurrection of 
Lazarus. Also, while marching 

Chap. VII (183) 



" Weep not for me." 

to Calvary for crucifixion he saw 
the weeping women lamenting, 
who accompanied him to his trial 
and execution. He said to them, 
" Daughters of Jerusalem, weep 
not for me, but for yourselves 
and for your children." Always 
solicitous for the comfort of oth- 
ers, not for himself. Free from 
selfishness, the extent of his sys- 
tem, its influence, and its adop- 
tion by humanity is manifest in 
all civilized nations, by the vast 
numbers who have embraced it. 
His wholesome precepts are as 
applicable today as ever, and will 
be forever, because they rest on 
right, purity, and justice, which 
will always appeal to the best in- 
stincts of humanity, and never 

Chap. VII (184) 



No secretarian. 
Great favor, with the populace. 

die. He gave his life a ransom 
to the object, and died a martyr 
to the cause, being murdered on 
the cross. With the common peo- 
ple he secured by his probity- the 
highest favor and esteem. He 
was no sectarian, having only 
pure, simple, plain righteous- 
ness. His great popularity 
among the people excited the en- 
mity and jealousy of the church 
officials, causing their malice and 
conspiracy against his life, re- 
sulting in crucifying him. All 
these facts are proven by the 
records of the apostles, which we 
have heretofore amply recited. 
Everything about him seems to 
excite pity and admiration. He 
was born poor, and in a stable at 

Chap. VII (185) 



So poor, he associated with the common 
citizens. 

Bethlehem. Luke 2 : 7. His 
power of healing was so great 
that to touch his garment was 
sufficient, or by will at a distance, 
to effect a cure. Luke 7:10, 11. 
He said he had not where to lay 
his head. Matt. 8 : 20. Selected 
his disciples from among the 
lowly. He was not the associate 
of aristocracy, nor royalty, but 
of the poor, the sinners, and the 
publicans. The church sectarian 
officials censured him because he 
associated with the common cit- 
izens. Matt. 9: 10, 11, 12. Mark 
2:15, 16, 17. Notice the high 
value and importance he gave to 
repentance, saying there was 
greater joy in heaven over one 
sinner that repented than over 

Chap. VII (186) 



Remembered the poor and afflicted. 

ninety-nine who needed no re- 
pentance. Luke 15 : 7. He said, 
" Invite to your feast those who 
cannot recompense thee, as the 
poor, the maimed, the lame, the 
blind; then shall ye be blessed. " 
Luke 14 : 13, 14. Always mindful 
of the poor and afflicted. In Luke 
11 : 2, 3, 4, he tells us how to 
pray, which is familiar to every- 
one, yet so charming and perfect. 
I am delighted to rehearse it. The 
author was inspired. In the 
greatest sermon ever uttered, 
Matt. 5, occur the Beatitudes, 
verses 3 to 10. Companions in 
blessedness to his prayer, they 
are too short, but so comprehen- 
sive and comforting they should 
be memorized. No matter how 

Chap. VII. (187) 



Sorrowful view of one of their meetings. 

many times, nor how often read, 
they always seem fresh and new. 
instructive and entertaining. 
Christ and his disciples were 
much like a confiding and sympa- 
thizing family. When almost at 
the last day of life of the head 
one. all are gathered at the death 
bed to receive the last kind words 
spoken. Chapter 14 of the apos- 
tle John is a short and sorrowful 
view of one of their meetings. It 
contains twelve distinct prom- 
ises to the disciples by him. This 
occurred between their last sup- 
per together and his arrest for 
trial and crucifixion. In one he 
said. "I will not leave you com- 
fortless. I will come to you." 
TThat a satisfaction it must have 

Chap. Va. (IS- 



The very sinful woman. 

been to his disciples to know that 
their dearest beloved would re- 
turn to them after his death. Re- 
member how he advised alms to 
be given privately, and to pray 
secretly, neither to be done loudly 
in public. Matt. 6 : 5, 6, 7, 8. Read 
the account of the very sinful 
woman who came while he sat at 
a table eating, washed with her 
tears his feet and wiped them 
with the hair of her head. Luke 
7:37,38,44-50. 

Those who respect and love 
this benign religion, do they 
know or ever reflect — probably 
but few — how near to destruc- 
tion it has been, and lost with the 
rubbish of antiquity in past cen- 
turies? Nor are they likely to 

Chap. VII. (189) 



St. Paul, the first great enlightened and 
literary apostle of the Christian religion. 

give credit to those who at that 
time rescued and preserved it. 
This has seemed almost miracu- 
lous. As especially conspicuous 
may be named, firstly, St. Paul. 
He, after Christ, might be called 
the father of this religion, after 
being a persecutor of its follow- 
ers, and who, after his miracu- 
lous conversion, became suddenly 
a most zealous advocate and 
preacher of the same, at some of 
the greatest cities, soon after his 
conversion, which occurred 36 
A. D., only six years after the 
crucifixion of Christ. These two 
were contemporaries of each 
other. St. Paul founded churches 
in Rome, Athens, Antioch, and 
other cities of great wealth and 

Chap. VIZ (190) 



He wrote many epistles. 

civilization. He wrote many 
epistles to the various churches, 
possessing great merit in the way 
of argument to prove the resur- 
rection. He was really the first 
educated and literary convert, 
being an able and enlightened 
man who adopted it earnestly, in 
spirit and practice. Christ's im- 
mediate twelve disciples were 
poor and uneducated, incapable 
of disseminating this system of 
religion. St. Paul was the man, 
of all others, to do this. He 
wrote his numerous epistles cen- 
turies before Matthew, Mark, 
Luke, and John did their gospels, 
from their memories of, and 
understanding of the accepted 
traditions and records. Christ 

Chap.VIL (191) 

13 



Conversion of the Emperor Constantine. 

was a great philosopher. He 
only spoke. He did not write. 
We only have the traditions as 
recorded by the four above named 
biographers, Matthew, Mark, 
Luke, and John. We say noth- 
ing about the apocrypha, it not 
being recognized authority. 

Next in importance — as ap- 
pears to me — on the line of pre- 
servation, was the Roman emper- 
or Constantine, "the Great," 
who had great ability and power. 
He fought eighteen years against 
his competitors for the "royal 
purple " and scepter. He, after 
years of battle, overcame them 
all and became master of the 
great Roman empire. On the 
ruins of Byzantium, which was 

Chap. VII. (192) 



Made the State religion 313 A.D. 

on the west or European shore 
of the historic Bosphorus, he 
founded a new city for the cap- 
ital of the empire, and called it 
Constantinople, in honor of its 
founder. Christianity was made 
the state religion by Constantine 
A. D. 313. He was the first 
Christian emperor, and convert- 
ed to the new religion — such is 
the story — by seeing in the heav- 
ens, during one of his campaigns 
against his rivals, a luminous 
cross bearing this inscription: 
"With this sign you will con- 
quer. "— Myers' History, 332.— 
This seemed to determine the 
perpetuity of the Christian relig- 
ion. 

Christ was immaculate, a 

Chap. VII (193) 



Christ the immaculate. 

model in character. He lived a 
plain, simple, and modest life, 
peaceful, loving, forgiving, pa- 
tient, tolerant, merciful, and 
meek; no strife, no jealousy, no 
envy, no selfishness, but constant 
kindness and helpfulness. This 
is what he taught, and acted the 
same. These conditions beget 
constant happiness, being a 
religion of persuasion and happy 
invitation. How different from 
the Mohammedan, which, by 
theory and practice, was dissem- 
inated by the sword. Perceive the 
calm and soothing philosophy 
of Jesus Christ, ' ' Lay not up for 
yourselves treasures upon earth, 
where moth and rust doth cor- 
rupt, and where thieves break 

Chap. VII (194) 



Good counsel. 

through and steal, ' ' Matt. 6 : 19, 
" but lay up for yourselves treas- 
ures in heaven, where neither 
moth nor rust doth corrupt, 
where thieves do not break 
through and steal." Matt. 6: 20. 
"For where your treasure is 
there will your heart be also." 
Matt. 6: 21. " For what shall it 
profit a man, if he shall gain the 
whole world and lose his own 
soul?" Mark 8:36. 



THE END. 



Chap. Vll. (195) 



Wfc 



